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THE 


CHRISTIAN’S 

DAILY TREASURY: 

A 


RELIGIOUS EXERCISE 


FOR 


EVERY DAY IN THE YEAR.* 


n 




BY 


EBENEZER TEMPLE, 



« The people shall go out and gather a certain rate every day.” 
“ Give attendance to reading, to exhortation, to doctrine.” 


BOSTON: 

GOULD AND LINCOLN. 

59 WASHINGTON STREET. 

1851. 





Entered, according to Act of Congress, in the year 1851, 

By Gould and Lincoln, 

In the Clerk’s Office of the District Court for the District of Massachusetts 


G. C. Rand &. Co., Printers, CornhilL 





PREFACE 


TO THE 

SECOND EDITION. 

The Author, in presenting to the public a Second 
Edition of “ The Christian’s Daily Treasury,” cannot 
but feel gratified at the favorable reception which his 
work has met with. He hopes the many improve¬ 
ments he has endeavored to make in this Edition, in 
the way of style and arrangement, will still further 
recommend it to their notice. The religious senti¬ 
ments and views of truth which the Work contains, he 
trusts, are in strict accordance with the statements of 
the Divine oracles. In the treatment of the various 
subjects, he has carefully endeavored to avoid every 
thing like a sectarian or party spirit. He has aimed, 
as well as he was able, to condense in each exercise 
the leading features and groundwork of a Sermon. In 
this respect it differs from the generality of works of a 
somewhat similar style already extant; as they, for the 


IV 


PREFACE TO THE SECOND EDITION. 


most part, consist of reflections on a certain portion of 
Scripture; but this more particularly forms the out¬ 
lines or materials for reflection and meditation. He 
hopes they will be found acceptable to the Christian, 
in his daily walk with God; to the heads of families, 
in conducting domestic worship; as a companion for 
the sick chamber; and, without any wish to assume 
too much, he would cherish the hope that they might 
be found useful to those who are just commencing the 
work of the ministry; or to lay-preachers, whose daily 
avocations preclude them from devoting much time to 
the study of sermons. To improve the present Edition, 
he has introduced two Indices—one consisting of an 
alphabetical arrangement of subjects, and the other an 
Index of Texts—which he hopes will be found useful. 

“ The Christian’s Daily Treasury” is again presented 
to the candid reader, with sincere and earnest suppli¬ 
cations to the King and Head of the Church, for a 
blessing on its contents; so that it may be what it is 
intended, a daily treasury for the Christian, out of 
which he may draw things new and old. 


INDEX OF SUBJECTS. 


Page. 

Adoption. 79 

Affections, spiritual. 248 

Afflictions, comfort in. 25 

sanctified, the benefit of. 235 

Ambition, our Lord’s freedom from. 339 

Anxiety, inordinate, forbidden. 158 

Backslider, prayer of the. 341 

Balaam’s prophecy.412 

Bargain, the unprofitable. 233 

Believers, the titles of. 48 

led by the Spirit. 42 

safety of. 100 

borne on eagles’.wings... .*.416 

union to Christ. 108 

heritage. 165 

friends of God. 252 

given to Christ. 315 

glory conferred on. 369 

pursuit, peace, and security of. 133 

Bible, compared to a sword. 409 

Birth, the Author and nature of the new. 171,172 

Blessing, the comprehensive.213 

the curse turned into.404 

Blessings, abundance and source of.94, 95 

Body, the mortality of. 279 

Bondage, the sinner’s. 162 

Brethren, love to the. 80 

Bridegroom’s approach.429 

Calling, the holy. 183 

Catholic spirit. 65 

Change, the glorious. 301 

Christ, the foundation-stone. 26 

the fulness of. 30 

our propitiation. 134 

manna a type of. 152 

the power and wisdom of God... 362, 363 







































vi INDEX OF SUBJECTS. 

Page. 

Christ, the ark a type of. 389 

a Star and Sceptre. 411 

and his people a wonder. 156 

our Leader.415 

our dayspring.421 

the altogether lovely.422 

the Divine appointment of. 425 

the presence of. 22 

the remembrance of the love of. 57 

the Spirit of. 92 

the grace of, sufficient. 104 

the character and exaltation of. 124 

the sacrifice of. 175 

the universal reign of. 222 

the growing triumphs of. 228 

the intercessory prayer of. 312 

the dominion of.314 

the name of, manifested. 316 

the disciples of. 318 

the proficiency of the disciples of. 357 

the ability of, to save. 408 

the atonement and intercession of. 35 

the ransom of. 116 

crucified. 121 

the sufferings and grace of. 128 

the dignified appellation of. 295 

the crucifixion of. 299 

the sufferings and success of. 365, 366 

being found in. 23 

contemplation of. 49 

visiting the tomb of. 125 

walking in. 132 

coming to. 142 

being in the garden with. 218 

privilege of being early in. 247 

the rejection and reception of. 291, 292 

precious. 344 

the preaching of. 361 

the privilege of finding. 388 

Christ’s grace sufficient. 104 

death, results of. 296 

sufferings, nature and design of. 327 

sufferings, results of. 328 

Christian, the possessions of. 29 

a sojourner. 61 

the dignity of. 64 

the desire of. 69 

fears and encouragements of. 120 

the trials and calculation of. 135,136 

the persecution, patience, and safety of. 157,167,168 




















































INDEX OF SUBJECTS. vii 

Page, 

Christian, the sanctification of.172 

the establishment and preservation of. 187 

the resolution of. 198 

the exercise and expectation of. 207 

the prospect and duty of. 177 

the privilege, prayer, and plea of. 250 

the remembrance of past experience of.273 

the knowledge of his change. 297 

the character and privilege of. 853 

dead to sin, and alive to God. 367, 368 

the response of.420 

in Christ. 246 

humiliation and exaltation. 86, 87 

meditation. 114 

knowledge. 208,209 

joy, the security of. 219 

steadfastness.286 

unity and activity. 287 

confidence. 330 

joy. 261 

joy, nature of. 331 

joy, fulness of. 332 

consistency. 75 

instruction, nature and design of. 372, 873 

Church, the nature, foundation, and safety of. 238, 239 

encouragement of. 356 

future glory of.377 

Communion at the mercy-seat. 391 

Contemplation beneficial. 386 

Conversation, becoming.284 

Conversion, the nature of. 336 

Cornelius, Peter’s visit to. 117 

Covenant, the everlasting. 56 

Crime, man’s blackest.254 

the awful... 343 

Cross, the enemies of. 337 

David’s confidence. 160 

Death, man’s. 99 

Deliverance, the timely. 182 

Desertion, spiritual. 51 

Despair, cause, evil, and remedy of. 237 

Disciples, our Lord’s appeal to. 304 

Divine Being, the excellence of. 58 

Drawing, divine. 21 

Dying daily. 398, 399 

Elihu, the advice of, to Job. 93 

Employment, the blessed. 26 

Enemy, attack and defeat. 307 308, 309 

Eternity, the day of.227 

Evidences of the divine participation.. 276 




















































INDEX OF SUBJECTS. 


viii 


Page. 

Faith. »•••• 267 

strong. 270 

the preciousness of. 305 

contending for the. 145 

Father, the pleasure of the. 31 

Favor, Divine, prayer for. 178 

Fear and confidence. 192 

Fear, passing the time in. 69 

Foolish, forsaking the. 293 

Forgiveness, the proclamation of. 382 

Frailty, human. 139 

Freedom, spiritual. 110 

Gentiles, the ingathering of. 376 

Gentleness. 265 

Gift, the unspeakable. 71 

God, the nature of. 62 

the goodness of, to his people. 74 

the Lamb of. 122,123 

the Almighty. 197 

his knowledge of our path. 206 

present in the sanctuary. 224 

the greatest mercy of. 253 

the kindness of, to man. 322 

our Rock. 311 

our light and salvation. 329 

the believer’s portion. 374, 375 

his hidden ones. Ill 

the children of. 50 

the people of. 215 

participation with the people of. 204 

singing in the ways of. 214 

hearing the voice of. 413 

the happiness of those that fear. 229 

personal dedication to. 101 

walking before. 19,197 

acknowledging. 24 

trusting. 40 

continual dependence on. 155 

casting our care on. 140 

following. 46 

exalting. 47 

waiting on, in ordinances. 70 

looking and waiting for. 195 

drawing nigh to. 98 

beholding the goodness of. 166 

reasoning with man. 350 

Godliness, the nature and advantage of. 845, 346 

Goodness. 266 

Divine, the greatness of. 107 


the acknowledgment of past, and confidence in future .. 241 



















































INDEX OF SUBJECTS. ix 

Page, 

Goodness, a fruit of the Spirit. 266 

Gospel, unlimited commission of. 363 

grand theme of the ministry of. 360 

success of. 77 

mystery. 333 

Glory, future. 90 

Glorification, the mutual. 313 

Glorious change, object, and office. 306 

Grace and peace. 188 

the light of. 324 

Guidance, Divine. 90 

Heart, the enmity of. 249 

the sacrifice of a broken. 130 

Heaven, negative description of. 282 

inhabitants and joys of. 189,191 

Holding fast what we have.406 

Holiness, a call to. 181 

Holy Ghost, receiving. 248 

Hope, joy in. 220 

Humility, Christian. 86 

Hypocrisy and penitence. 103 

Ignorance, the times of. 160 

Immutability, Divine. 143 

Inquiry, the momentous. 392 

the solemn. 81 

Integrity, the benefit of. 288 

Jesus, the testimony of. 43 

a Prince. 146 

the Prince of peace. 147 

our Commander. 283 

the Prophet. 289 

the Child. 423 

Job’s desire. 65 

estimate of life.426 

Jordan, passing over.417 

Joy. 261 

in hope. 220 

the harvest of. 259 

Joyful sound. 149 

Justification. 97 

Kingdom, receiving the. 27 

Lamb of God. 122 

Law, end and properties of. 202 

character and use of. 320, 321 

Life, man’s. 102 

Light, true. 234 

in darkness*. 277 

Long-suffering. 263 

Lord, setting him always before us. 112 

knowing the. 210 

1 * 




















































X 


INDEX OF SUBJECTS, 


Love.. 

the attraction of. 

Lydia, the character and conversion of. 

Man’s death. 

Manna a type of Christ .. 

Manna, ceasing of. 

Meditation, nature and advantage of.., 

Christian. 

Meekness. 

Mercy-seat, communion at. 

Merit, human, disclaimed. 

Messiah, the true. 

Ministers’ duty. 

Mortality of the body. 

Nature, the Divine and new. 

Divine participation in. 

the darkness of. 

Necessity, the avowed. 

Obedience the test of love. 

Parental neglect. 

Pardon, blessing of. 

Patience. 

in trials. 

Paul’s disinterestedness. 

estimate. 

faithfulness. 

Peace, fruit of the Spirit. 

and prosperity. 

Penitence and hypocrisy. 

Peter’s warning, fall, and recovery.... 

visit to Cornelius. 

Philip’s preaching, the effect of. 

Poor in spirit.. 

Praise, the offering of. 

Prayer. 

delight in. 

habitual, recommended. 

neglect of. 

rules for... 

Preaching Jesus. 

Preference, the Divine. 

Privilege, the acknowledged. 

Promises, preciousness and variety of.. 

Protection, Divine. 

Providence, the harmony of. 

Pursuit, the laudable. 

Redeemer, the character of. 

Redemption. 

of the Christian.. 

the glorious.. 


Page. 
.... 260 
.... 88 
163,164 
.... 99 

.... 162 
.... 153 
.. 67,68 
.... 114 
.... 268 
.... 391 
.... 300 
.... 387 
.... 335 
.... 279 
.... 274 
.... 275 
.... 317 
.. .. 119 
.... 131 
.... 257 
. ... 381 
.... 72 

.... 302 
.... 326 
.... 319 
.... 338 
.... 262 
.... 251 
, ... 103 
347, 348 
.... 117 
,... 325 
... 33 

,... 137 
,... 66 
... 96 

... 159 
... 185 
... 201 
... 76 

... 54 

... 109 
358, 359 
. .. 85 

... 82 
... 271 
... 383 


118 

162 




















































INDEX OP SUBJECTS. xi 

Regeneration, the instrument of. **294 

Religion, fervor in. 34 

practical. 37 

advantage of persoual and relative. 225 

practical effects of. 255 

Repentance, the universal command to. 161 

Reply, the gracious. 83 

Resurrection, the doctrine of. 394 

Righteous, the way of. 379 

the resurrection of. 396 

Rites, external, the insufficiency of. 105 

Sabbath, sanctification of. 28 

Sacrifice of a broken spirit. 130 

Salvation, the wells of. 38 

of grace. 199 

through faith. 203 

waiting for God’s. 278 

method and extent of. 407 

placed in Zion. 161 

Samaritans, the conduct of the. 384 

Samson’s riddle. 403 

Saviour, the conflict and triumph of. 127,129 

the dominion of. 223, 354 

the despised. 397 

the announcement of.419 

Scene, the wonderful. 245 

Scripture testimony. 60 

Search, the important. 212 

Servant, the faithful. 427 

Shepherd, the chief. 45 

Simeon’s resignation. 424 

Sinner, the duty of. 32 

Sin, the pardon of. 44 

of rejecting Christ. 193 

Sorrow, the seed-time of. 258 

Soul, the nature, redemption, and immortality of. 174,176 

the value of. 231 

the destiny of. 281 

Spirit, the gift of. 40 

a Catholic. 55 

State, the deplorable. 180 

Strength, the renewal of. 144 

Support, Divine. 169 

Sweet extracted from bitter. 402 

Talents, intrusted. 399 

Temperance. 269 

Temptation, deliverance from. 113 

danger of, and means of escaping. 351, 352 

Time, discerning. 18 

the night of. 230 




















































INDEX OF SUBJECTS, 




xii 


Page. 

Time, the redemption of.401 

Trouble, a resource in. 36 

Truth, the affecting. 342 

Unbelief. 303 

Ungodly, the way of. 380 

Union, the interesting. 371 

Vineyard, the. 414 

Vision, the interesting. 385 

Way, the undefiled in. 148 

the discouragements of the. 216 

Wicked, the resurrection of the. 396 

Word of God in the heart. 53 

Wrath, deliverance from. 138 

Year, reflections on the new. 17 

reflections on the close of. 430 

Youth, seeking Christ in. 84 


5 * t : • • r" ■ ■>, 






, V 

































INDEX TO TEXTS OF SCRIPTURE. 


Genesis. 2 Chronicles. 


Chap. 

Verse. 

Page. 

Chap. 

Verse. 

Page. 

ii. 

7 . 


xiv. 

11 .. 

.250 

xvii. 

1 . 

196, 197 

xxix. 

17 .. 


xxviii. 

16. 

.... 224 


Nehemiah. 



Exodus. 


V. 

16. 

.255 

xvi. 

4. 

.... 166 


Job. 



36 . 

.... 163 




31 . 

.... 162 

vii. 

16. 

.426 

xix. 

4. 

.... 416 

xiii. 

15 . 


XXV. 

22. 

389, 391 

xiv. 

10. 





xxiii. 

3,4. 

. 65 


Leviticus. 


xxxiv. 

31, 82. 

. 93 

XL 

44. 

.... 181 


Psalms. 



Numbers. 


i. 

6 . 

. 379,380 



viii. 

4. 


xxi. 

4. 

.... 216 

X. 

17 . 

. 241 

xxiv. 

17 . 

411,412 

xvi. 

2 . 

. 273 




xvi. 

8 . 

.112 


Deuteronomv. 


xix. 

7. 

. 60 

V. 

XL 

12 . 

31 . 

.... 28 

xxiii. 

xxvi. 

xxvii. 

1 . 

8 . 

1 . 

. 160 

. 885,886 
. 329,330 

xxxii. 

4 . 


13. 

. 166 


Judges. 


xxxvii. 

4 . 

5 . 

. 96 

. 40 

xiv. 

14 - 402,403,404 

xlviii 

9 . 

. 114 




1. 

15 . 

. 36 


1 Samuel. 



23 . 

. 137 




Ii. 

12 . 

.341 

ii. 

9 . 

17 . 

.130 


2 Samuel. 


liii. 

lv. 

lvi. 

4 . 

.185 



22. 

.169 

Yxiii- 

6 . 


3. 

















































xiv INDEX TO TEXTS OF SCRIPTURE. 


Chap. 

Verse. 

Page. 

lxii. 

5 . 

_207 

lxiii. 

3 . 

_ 198 

lxix. 

32 . 

, 212,213 

lxxi. 

7 . 

. 156 

lxxii. 

11 . 

, 222,223 

lxxiii. 

1 . 

.... 74 


24 . 


lxxxiii. 

3 . 

.... in 

lxxxv. 

8 . 


lxxxvii. 

2 . 


lxxxix. 

15,16 . 



48 .. 


cili. 

15-18 . 

, 139,143 

cvi. 

4 . 

_ 178 


5 . 

_ 204 

cxvi. 

9 . 

_ 19 

cxvm. 

28 . 

_ 47 

cxix. 

1 . 

.... 148 


11 . 

.... 53 


50 . 



67 . 



Ill . 

.... 165 


165 . 


cxxii. 

*,8 . 


cxxvi. 

5 . 

258, 259 

cxxxii. 

18 . 


cxxxviii. 

5 . 


cxlii. 

3. 

Proverbs. 

.... 206 

iii. 

6. 


viii. 

17. 

.... 84 

ix. 

6 . 


X. 

24. 


xi. 

3. 

.... 288 

xxiii. 

17 . 

.... 37 

xxviii. 

13 . 

.... 103 

xxix. 

15 . 

.... 257 


. ^ - 



Canticles. 


i. 

4 . 

.... 57 

V. 

16 . 

Ecclesiastes. 


viii. 

6 . 



12 . 


xii. 

7 . 

279, 281 


Isaiah. 


i. 

18 . 


ix. 

6 . 

146,147 


Chap. 

Verse. 

Page. 

xii. 

3 . 

_ 38 

xl. 

31 . 

.... 144 

xii. 

8 . 

.... 252 


10 . 

.... 120 

xliiL 

25 . 

.... 44 

xlvi. 

13 . 

_ 161 

1. 

10. 

.... 51 

Iii. 

3 . 

.... 162 


13 . 

. .. . 124 


14,15 . 

.... 128 

liii. 

3 .. 



10 . 

327,328 


12. 

.... 35 

liv. 

13 . 


lv. 

4. 

283,415 

lix. 

19 .... 307,308,309 

lx. 

21 . 

Jeremiah. 

189, 191 

xviii. 

12. 


xxxi. 

3 . 

Lamentations. 

.... 21 

iii. 

24. 

374, 375 


26 . 

.... 278 


Hosea. 


ii. 

20 . 

.... 210 

xi. 

4 . 



Micah. 


vii. 

7 . 



8 . 



Zechariah. 


viii. 

13 . 


ix. 

17 . 

Matthew. 


V. 

3 . 


viii. 

11 . 

376, 377 

viii. 

34 . 

291, 292 

xi. 

28 . 


xii. 

50. 


xvi. 

18 . 

238. 239 


26. 

231, 232 

xxi. 

22 . 



28 . 


















































































INDEX TO TEXTS OF SCRIPTURE 


XV 


Chap. Verse. Page. 

xxiv. 46 427 

xxv. 6 429 

xxvi. 41 . 351, 352 

xxviii. 6 125 

18,20 .... 354,355,356 

Luke. 

i. 78,79 421 

ii. 29 424 

43 . 423 

xix. 13 399 

xxi. 17-19 . 167,168 

xxii. 31-34 . 347,348 

35 . 304 

xxiv. 29. 22 

John. 

i. 9 234 

11 . 193 

12 . 79 

13 .170,171 

29 . 122,123 

41 . 387,388 

iii. 33 43 

iv. 24 . 58. 62 

41,42 . 383, 384 

v. 3 70 

28,29 _ 394,395,396 

vi. 15 339 

64 . 303 

vii. 40 289 

viii. 36 110 

ix. 25 297 

x. 29 100 

32 . 253,254 

xii. 32 365,366 

xiv. 15 131 

16 . 40 

xvi. 22 219 

xvii. 1 312,313 

2 .314 

xvii. 6 316 

7 .». 318 

8 .357 

13 . 331,332 

14 . 342,343 

22 . 369,371 

26 . 372,373 

xviii. 26.218 


Acts. 


Chap. 

Verse, 

Page. 

Ui. 

26 . 

. ... 425 

iv. 

20. 

109, 119 

vii. 

6, 6 . 

.... S25 

ix. 

6 . 

.. 81,83 

X. 

33 . 

.... 117 

xi. 

20. 

.... 76 


21 . 

.... 77 

xfii. 

38 . 

381,382 

XV. 

3. 


xvi. 

14. 

163, 164 

xvii. 

30. 

150, 161 

xix. 

2 . 

.... 248 


Romans. 


iii. 

24 . 

... . 97 


25 . 

. ... 134 

V. 

6 . 

180, 182 

vi. 

11 . 

367, 368 

vii. 

12 . 

.... 202 

viii. 

7 . 

.... 242 


9 .. 

. ... 92 


14 . 

. . . . 42 


28 . 

. . . . 82 


32 . 

.... 29 

xii. 

1 . 

.... 101 


11 . 

.. . . 34 


12. 

220, 302 

xili. 

12 . 

227, 230 

xiv. 

9 . 

.... 271 

XV. 

13. 


xvi. 

7 . 

246, 247 


1 Corinthians. 


i. 

23 . 

. .. . 245 


24 . 

362, 363 

ii. 

2 . 

. . . . 121 


8 . 

295, 299 

viii. 

3 . 

.... 353 

X. 

33 . 


XV. 

31 . 

398, 399 


2 Corinthians. 


ix. 

15 . 


xii. 

9 . 

.... 104 


Galatians. 


iii. 

28 . 

... 108 





















































































XVI 


INDEX TO TEXTS OF SCRIPTURE, 


Chap. Verse. Page. 

v. 22,23 . 260-269 

vi. 15 . 105 

Ephesians. 

ii. 8, 9 . 199, 203 

iv. 1 ... 75 

v. 1 ... 46 

8 ... 317, 824 

vi. 17 ..409 

19 . 333,335 

24. 55 

Philippians. 

i. 18 . 360, 361 

27 .... 284,285,286 

ii. 8 296 

iii. 3 300 

7 .319 

9 . 23 

18,19 . 337,338 

iv. 6, 7. 158,159 

COLOSSIANS. 

i. 19 .30, 31, 32 

ii. 6 132 

iii. 2 243 

iv. 5 401 

1 Thessalonians. 

i. 1 188 

10... 138 

2 Thessalonians. 

iii. 3 187 


1 Timothy. 


Hebrews. 


Chap. Verse. Page. 

iii. 1 48,49 

vii. 25 407,408 

ix. 12 73 

x. 36 72 

14. 172,175 

xii. 2 127,129 

28 . 27 

xiii. 8 430 

James. 

i. 2, 3 . 135,136 

18 . 294 

iv. 8 98 

10.86,87 

1 Peter. 

i. 17. 59,61 

ii. 6 26 

7 . 344 

10 . 215 

v. 4. 45 

7 . 140 

2 Peter. 

i. 1 305 

4 .... 275,276,359 

ii. 9 113 

iii. 14. 177 

1 John. 

ii. 3 208,209 

iii. 14. 80 

Jude. 

3 . 145 


i. 8 320,321 

ii. 8 201 

iv. 15 67,68 

8, 9 . 345, 346 

2 Timothy. 

i. 9 183 

10. 174 


Revelation. 


iii. 11 406 

v. 9 116,118 

vii. 16 301 

vii. 17 306 

xxi. 4. 282 

xxii. 20 419,420 































































Cjmsftan'a Dnilij Crrasnnj. 


January 1. 

NEW-YEAR’S REFLECTIONS. 

“ Now they began on the first day of the first month to sanctify.”—2 Chron. xxix. 17. 

This chapter presents us with an historical account of many 
pleasing circumstances in the commencement of Hezekiah’s 
reign. It was a time of reformation and sanctifying in the 
house of the Lord. We have here a great work, and the period 
of its performance. God is to be sanctified by us, in our thoughts, 
affections, plans, and purposes, and in all our ways. We are 
to sanctify his name, his day, his house, and ordinances. There 
is something peculiarly interesting in the beginning of a new 
year. Let us contemplate the manner in which it becomes us 
to enter upon it. 

With unfeigned gratitude. A retrospect of past mercies, 
deliverances, and supports, will produce this. Therefore erect 
another “ stone of remembrance” at this new stage of your jour¬ 
ney, and exclaim, “ Hitherto hath the Lord helped us.” 

With self-examination. There are many who are con¬ 
versant with the general subjects of religion, while they are 
strangers to their own hearts. They will, at particular sea¬ 
sons, balance their accounts, and endeavor to ascertain the 
state of their temporal concerns, while they feel no anxiety as 
to their spiritual condition. Bring your principles, views, feel¬ 
ings, and desires to the unerring test of God’s word. Are you 
advancing in religion, or are you in a state of decay ? Examine 


18 


DISCERNING- TIME. 


—what have you learned, experienced, and enjoyed during the 
past year ? 

With greater circumspection. Wrong steps are sooner 
taken than retraced. Many eyes are upon us—a cloud ot witnesses 
surround us—snares and temptations beset us, and everything 
urges the apostolic injunction, “ See that ye walk circumspectly.” 

With renewed dedication. This act is first performed in 
conversion—hut should be continually repeated. Let the Chris¬ 
tian character he more fully exemplified in you. 

With increasing zeal. We have much cause to take 
shame to ourselves that we have done so little in a work that 
deserves our highest regard, and demands our best energies. 

“ May we govern our passions with absolute sway, 

And grow wiser and better as life wears away.” 


January 2. 

DISCERNING TIME. 

“ A wise man’s heart discerneth time.”—Eccles. viii. 5. 

How little are we impressed with the revolution of the sea¬ 
sons, and the rapid flight of time. Our years are so many 
stages in the journey of life. Each stage should be a time of 
solemn reflection. Observe in these words 

The character described. “ A wise man.” Who is he ? 
Not the man who grasps at a shadow instead of seizing the sub¬ 
stance. Not the worldling, the covetous, the sensualist, but the 
Christian who is in the possession of true wisdom. Notice 
Its discovery. It is seen in the choice he has made. He 
has chosen religion, and prefers its blessings to earth’s highest 
pleasures. It is seen in the object he pursues. He treads in a 
peculiar path, and seeks that which dignifies and ennobles. It 
is seen in the destination to which he is bound. Does not ho 
discover true wisdom 

“ Who scorns the trifles of a day 
For joys that cannot fade away ?” 

Its source. It is derived, not from the learning of the 
schools, but from Him who is the fountain of wisdom. James 



WALKING BEFORE GOD. 


19 


i. 5. It is obtained instrumentally from God’s word, and effi¬ 
ciently from his Spirit. 

Its excellence, namely, in its object and effect. Look at its 
tendency in life, in sorrow, in death, and in the final consumma¬ 
tion of all things. 

The discrimination possessed. The wise man’s heart is 
enlightened by the Spirit, renewed by grace, and made a temple 
for Jehovah. It discerns 

The swiftness of time. How rapid its motion! Our life is 
compared to a vapor, a swift ship, a watch in the night, a hand- 
breadth, and is as nothing before God. 

The ravages of time. The face of nature changes. What 
changes in kingdoms, churches, families, and individuals! Many 
show the ravages of time in their silvery locks, and furrowed 
cheeks. 

The uncertainty of time. How many are hurried into eter¬ 
nity. Some are reminded by the inroads of disease; but death 
does not always warn before he strikes. 

The value of time. See its value from its connection with 
futurity, and the end for which it was given. On the thread of 
human life our destinies for immortality are suspended. Let 
me then redeem the time, and employ it to the best of pur¬ 
poses, in making provision for eternity. 

“ The clock of time, how loud it strikes, 

Its wheels, how swift they fly ! 

Its fingers, as they onward move, 

Point to eternity.” 


January 3. 

WALKING BEFORE GOD. 

“ I will walk before the Lord in the land of the living.”—Psalm cxvi. 9. 

This was a noble resolution, and well worthy an immortal 
being. Let us adopt it as our own. We are led from these 
words to consider the Christian’s course. 

In its peculiar nature. “ I will walk before the Lord.” 

It is a walk of faith in God. Faith in the heart is always 



20 


WALKING BEFORE GOD. 


connected with light in the mind. The exercise of faith, im¬ 
plies the possession of knowledge. There must be faith in the 
being, character, promise, and covenant of God, and in his 
Son. 

It is a walk of communion with God. Union must exist be¬ 
fore communion can be enjoyed. It is faith that unites us to 
God. You must walk with him, not only in public ordinances, 
but in private means. 

It is a walk of dependence on God. How often do we lean 
on a broken reed instead of the Rock of Ages! 

It is a walk of devotedness to God. It includes the surrender 
of the heart, the devotion of the soul, and the consecration of 
the life; and implies activity, and progression. But we may 
contemplate the Christian’s course 

In its particular scene. “In the land of the living.” 
Because 

Here the ordinances of religion are to be enjoyed. And only 
here. There are no ordinances in the grave. “ Shall the dead 
praise thee ?” There are no ordinances in hell; its inhabitants 
are beyond the reach of mercy. There are no ordinances in 
heaven, for there they need them not; they have obtained the 
end of their faith. Those who will not know God here in the 
riches of his grace, shall know him hereafter in the terrors of 
his justice. 

Here the supplies of grace are to be afforded. And only 
here. In hell, there is a sea of wrath—in heaven, the river of 
life—on earth, the streams of grace. 

Here the hopes of glory are cherished. And only here. In 
hell, amidst the vast expanse of dark despair, no ray of hope 
ever flashes, to lighten up the impervious gloom. In heaven, 
in the full blaze of fruition, the glimmerings of hope are lost; 
for what a man seeth why doth he yet hope for. The land of 
the living is the land of hope; let us then rejoice in its beams. 

“ O for a closer walk with God ! 

A calm and heavenly frame ! 

A light to shine upon the road 
That leads me to the Lamb 1” 


DIVINE DRAWING. 


21 


January 4. 

DIVINE DRAWING. 

u I have loved thee with an everlasting love: therefore with loving-kindness have 1 
drawn thee.”—Jer. xxxi. 3. 

We may as well attempt to measure the drops of water in 
the ocean, to enumerate the grains of sand on the shore, or to 
tell the stars that bespangle the firmament, as to estimate the 
extent of the love of God. Though we cannot fathom the 
depths of this mighty river, yet we may view and admire its 
streams as they roll on in their beauty and grandeur. This 
passage invites us to the contemplation of it. Note 

The deed. “ I have drawn thee.” What is here said of 
ancient Israel is true of all believers. 

From whence are they drawn ? From a state of distance 
and alienation from God, from the friendship of the world, the 
love of sin, and the service of Satan. 

To what are they drawn ? To God as the fountain of all 
good, to Christ as the Mediator of the new covenant, to his 
house as the place where his honor dwelleth, to the throne of 
grace as the medium of spiritual blessings, to the sacramental 
table as the scene of their solemn vows, and to heaven as the 
consummation of all their desires. 

The manner of its performance —“With loving-kind¬ 
ness or, as it is elsewhere expressed, “ with the cords of a 
man, with bands of love.” He does it in a way of kindness 
and affection, yet powerfully and effectually. 

The source from whence it springs. “ Everlasting love.” 
This love is ancient in its existence, sovereign in its disposal, and 
eternal in its duration. Immutability is inscribed on the brow 
of Jehovah, but changeableness on man; while men are as shift¬ 
ing as the wind, he is as firm as a rock. Let your prayer be, 
“ Draw me, and I will run after thee.” 

Though prone, alas, my roving heart, 

From my Redeemer to depart, 

And though I him have oft forgot, 

His loving-kindness changes not. 


22 


THE PRESENCE OF CHRIST. 


January 5. 

THE PRESENCE OF CHRIST. 

“ Abide with us.”—Luke xxiv. 29. 

Such was the language of the two disciples, going to Em- 
maus, to the Saviour, whom as yet they recognized not. The 
circumstances connected with this part of the history of Christ, 
are related in a most interesting manner, in the context. The 
desire they here express breathes the sentiments and feelings of 
every Christian’s heart. Why is the presence of Christ sought 
after ? 

Because of the relief it affords. On earth we are 
called to pass through scenes of sorrow and suffering. What 
can administer such relief as the presence of Christ ? If the 
exercise of mutual confidence between friend and friend, and the 
pouring out of the secret sorrows of our hearts tend so much 
to alleviate our pains and anxieties, how soothing to go and tell 
Jesus! 

Because of the pleasure it yields. The disciples felt 
this, and they said, “ Did not our hearts burn within us, while 
he talked with us by the way ?” The presence of Christ is the 
very life of the soul. The world, the church, means, ordinances, 
the social circle, and the pious throng, are all a blank without 
it. It is the spring by which all our pleasing sensibilities and 
holy enjoyments are set in motion; the fountain from whence 
all the streams of our spiritual consolations flow; and the sun, 
whose bright beams and genial influence chase away the dark¬ 
ness from our minds, and impart new life and vigor to the soul. 

Because of the effects it produces. Moses’ face shone 
with such brilliancy when he came down from the mount, that 
the children of Israel could not look upon him, till he had put 
a veil on. So the believer, from the lofty elevation of com¬ 
munion with God, catches as it were a few rays of the Divine 
glory, which makes his face to shine ; and when he descends, 
the blush of humility shades the brightness of his countenance, 
his joys are too big to be told, and the holy raptures of his soul 
are partially concealed. The effect is transforming, elevating, 
and enlivening. 

Because of the prospects it unfolds. If relieved by the 
presence of Jesus while we live, we shall be refreshed by it when 


BEING FOUND IN CHRIST. 


23 


we die. He will abide with us, not onfy in the morning of life, 
and in the heat and burden of the day, but when it is toward 
evening, and the shadows of death are around us,—his presence 
alone can penetrate the darkness of death, gild the sepulchre, 
and light us to glory. Who would not cry, O Saviour, abide 
with me! 


January 6. 

BEING FOUND IN CHRIST. 


“And be found in him.”—Phil. iii. 9. 

This was Paul’s desire, when he saw the excellency of the 
knowledge of Christ; and if we have had the same vision, we 
shall express the same wish. Observe the nature and blessed¬ 
ness of being found in Christ. 

What is it to be found in Christ? It includes a per¬ 
sonal interest in his atonement; and is opposed to a state of 
nature, which is described as being without Christ; a state of 
glory is to be with Christ; and a state of grace is to be in 
Christ. 

It is to be in him as our Mediator to reconcile us to God; 
as our righteousness to justify our persons; as our sanctifica¬ 
tion to renew our nature ; as our refuge to defend us from evil; 
and as our all-sufficient portion to supply all our wants. 

What are the blessings connected with such a state ? 
When faith lays her hand on the Bible, and says the pearl of 
great price is mine, I have found the Messiah, a voice echoes 
from the Divine oracles, “ All things are yours.” To be found 
in Christ, is to be found in his favor while we live ; in the en¬ 
joyment of him when we die; acquitted in him in judgment, 
and in his presence in heaven. Is this our state ? We may 
be found in all the forms of Christianity, in the temple, at the 
throne of grace, the family altar, the closet, the communion¬ 
table, and yet not be in Christ. What need is there for close 
examination! 


O, keep me at thy sacred feet, 
And let me rove no more. 



24 


ACKNOWLEDGING GOD. 


January 7. 

ACKNOWLEDGING GOD. 

“ In all thy ways acknowledge him, and he shall direct thy paths.”—Prov. iii. 6. 

The Bible contains doctrines on wbicb to rest our faith, du¬ 
ties to regulate our conduct, and promises to refresh our spirits. 
Here is 

An important precept. —The acknowledgment of the Di¬ 
vine Being in all our ways. 

The Act. “ Acknowledge him ” This implies more than a 
belief in his existence. He is to be acknowledged in the affec¬ 
tions of the heart; thus we are to love him; in the contempla¬ 
tion of the mind, thus we are to think on him ; in the expres¬ 
sions of the lip, thus we are to confess him; in the deportment 
of the life, thus we are to glorify him. 

The Extent. “ In all thy ways.” Your religion is not to be 
a Sunday dress, but a daily habit. You are to acknowledge 
God in all your religious duties. In the sanctuary, in the do¬ 
mestic circle, and in the closet of devotion. You are to ac¬ 
knowledge him in all your temporal concerns. Consult him 
in all your plans, purposes, and schemes. Acknowledge him in 
all your various trials. Remember he treads not in the track 
of human fitness or propriety. As a God of providence, his 
way is in the sea, too deep and mysterious for you to fathom; 
but as a God of grace, his way is in the sanctuary, and you 
may sit under its droppings, and commune with your God. 

An invaluable promise. Assurance of Divine direction in 
our paths. If God is habitually acknowledged, 

He will counsel you by his wisdom. How often do we con¬ 
sult the circle of friendship, rather than the throne of grace. 
Our future course is hidden from us; there may be many scenes 
of trial, sorrow, and difficulty, we have yet to pass, let us seek 
direction from Him who cannot err. 

He will comfort you by his grace. God is not only the 
guide, but the companion of his people. Communion with 
him in the paths of life, while it throws a bright lustre around 
us, lights up a fire within, so that our hearts burn with a celes¬ 
tial glow. Thus while the fiery cloudy pillar is before us for 
our direction, the refreshing streams from the rock follow us in 


COMFORT IN AFFLICTION. 


25 


our track, and a voice addresses us from above, “ My presence 
shall go with thee, and I will give thee rest.” 

He will conduct you to glory. This is your destination. 
What a sublime course is the Christian’s; though struggles at¬ 
tend its commencement, and trials follow in its progress, im¬ 
mortal joys and triumphs crown its end! 


January 8. 

COMFORT IN AFFLICTION. 

“ This is mv effort in my affliction ; for thy word hath quickened me.” 

Psalm cxix. 50. 

W«tat a treasure is religion! When all human resources 
foil, this continues; when the streams of earthly comfort are 
dried up, this fountain still flows on; when worldly props are 
taken away, here we always have an arm to lean upon. The 
passage presents us with the result of the long experience of 
the man after God’s own heart. Here we have the trials and 
the consolations of a believer. 

His trials. “ In my affliction.” Every Christian has a 
thorn in the flesh, and peculiar trials concerning which he has 
to say, “ my affliction.” These may be either bodily, mental, 
or relative. They arise from many sources, are diversified in 
their character, various in their degrees, but are always sent for 
wise and gracious purposes. 

His consolations. David’s past experience of the comfort 
and quickening influence of the word, was his ground of sup¬ 
port under present trials. Thus the believer is 

Quickened to ike discharge of Christian duties. We need 
quickening not only in, but after conversion; we feel the dead¬ 
ening influence of the world, and must acknowledge, that often¬ 
times when we ought to burn with ardor in the cause of the 
Redeemer, a chill comes over our spirits, and we find ourselves 
spell-bound by the chains of indifference. The word quickens 
us in prayer, and other religious exercises in which we engage. 

Quickened in the exercise of the Christian graces. Has not 
our faith been strengthened, our hope revived, our love increased, 
our patience had its perfect work, and all the graces been made 

2 



26 


CHRIST THE FOUNDATION STONE. 


to shine brighter in the dark night of affliction ? When the 
grace of an afflicted saint is in exercise, his heart is like a garden 
of roses, which, the more they are moved and agitated, the 
sweeter is the fragrance they exhale. There is nothing of an 
earthly nature concerning which we can in truth say, “ This is 
my comfort in my affliction ” 


January 9. 

CHRIST THE FOUNDATION STONE. 

u Behold I lay in Sion a chief corner-stone, elect, precious ; and he that believeth on 
him shall not be confounded/’—1 Pet. ii. 6 

The church may well be compared to a spiritual house, a 
magnificent building: Christ is the foundation, believers the 
living stones, the Holy Spirit is the builder ; and notwithstand¬ 
ing all the opposition manifested towards it, it shall rise higher 
and higher, till the top stone is brought, with shoutings, Grace, 
grace, unto it. Here we have 

The character of the Saviour. He is designated a stone, 
denoting firmness, strength, and durability. This stone is laid 
for a foundation, not merely to be looked at, but built on. He 
is the chief corner-stone; that which unites and supports the 
whole building: Jew and Gentile, Barbarian, Scythian, bond 
and free, are united in him. He is “ electchosen of the Fa¬ 
ther for this glorious design, as being possessed of every requi¬ 
site. “ Precious.” Every excellence that can excite our admi¬ 
ration, or attract our love, is centered in him. Whatever view 
we take of him he is precious—in his person, work, fulness, 
gifts, and glories. Precious in the hopes he sets before us, the 
pleasures he imparts, the names he bears, the characters he 
sustains. 

The work of the Father. On the erection of any build¬ 
ing of importance, some person of distinction is selected to lay 
the foundation stone. Notice here 

The Agent. “ I lay.” That is Jehovah himself—he who 
laid the foundations of the earth. Behold him laying it in the 
counsels of peace from eternity, in the promises, in the ceremo¬ 
nies of the Mosaic dispensation, in the visions of ancient proph¬ 
ecy, in the fulness of time. 



RECEIVING A KINGDOM. 


27 


The 'place. u In Sion,” or the church of the living God. 
Where else should we look for it ? “ My kingdom,” says the 

Saviour, “ is not of this world.” There is such a sacredness 
connected with religion that it refuses to mingle its glories with 
the perishing greatness of earthly things. 

The attention demanded. “ Behold,” and wonder, admire, 
and rejoice. 

The duty of the sinner. It is to come to this stone, and 
build on it, rejecting every other ground of hope. “ To whom 
coming as unto a living stone.” 

The safety of the believer. He shall not be confounded 
by the temptations of Satan, the opposition of the wicked, the 
approach of death, or the transactions of the judgment-day. 


January 10. 

RECEIVING A KINGDOM. 

“ Wherefore we receiving a kingdom which cannot be moved, let us have grace, 
whereby we may serve God acceptably with reverence and godly fear.”—Heb. 
xii. 28. 

The chapter out of which these w r ords are selected, is one of 
the most sublime in the Bible. Here is a striking contrast 
drawn between the two dispensations,—the law is set forth in 
all its terrific grandeur, and the gospel in all its glorious grace. 
In the passage we have 

Christian privilege acknowledged. Contemplate 

Its nature. “ A kingdom.” It is widely different from the 
kingdoms of this world, being spiritual in its principles, and sa¬ 
cred in its interests. Of this kingdom, Christ is the Monarch, 
the heart is the throne, grace is the sceptre, the Bible is the law, 
and glory the end. 

Its stability. “ Which cannot be moved.” This is in oppo¬ 
sition to the passing away of the Old Testament dispensation. 
Its past stability is a pledge of its future endurance. The king¬ 
dom of Christ is firm, and shall continue the same in its char¬ 
acter, principles, laws, constitution, privileges, and immunities. 
The lapse of time, the attacks of infidels, the rage of persecutors, 
and the malice of devils cannot move it. 



28 


SANCTIFICATION OF THE SABBATH. 


j How we become interested in it. “Receiving.” When by 
faith we embrace Christ, we become members of this kingdom. 
Christian duty recommended. Consider 
What it includes. “ Serving God.” Our aim should be to 
do this acceptably: and the manner, “ with reverence and godly 
fear.” We must avoid the forwardness of presumption, and 
cultivate humility. Thus to serve God, is to yield ourselves 
implicitly to him. 

What it requires. “ Grace.” It is not to be accomplished 
by natural ability. Without a new heart, we cannot have the 
disposition to serve God, and without grace we cannot have the 
power. Where is it to be obtained ? “ Let us have grace.” 

The source is divine,—but the means are human. Seek it 
from him who is the God of all grace. 


January 11. 

SANCTIFICATION OF THE SABBATH. 

“ Keep the Sabbath-day to sanctify it.”—Deut. v. 12. 

Moses in this chapter brings to the recollection of the Israel¬ 
ites what God had commanded them. We may take five views 
of the Sabbath. 

In its divine origin. It is not an ordinance of man, but 
immediately appointed of God. Contemplate it under the 
Jewish Law. The first intimation we have of a Sabbath was, 
when God rested horn his works at the creation. When Israel 
was organized as a nation, this was a statute; it occupies a place 
in the moral law. View' it under the Christian Dispensation. 
The first day of the week is kept as the Lord’s day, in com¬ 
memoration of the Resurrection of Christ, he having finished a 
mightier and more stupendous work than that of creation. 
Contemplate the Sabbath 

In its holy requirements. There must be on our part, if 
we would keep it to sanctify it, a cessation from all worldly con¬ 
cerns, anfl an engagement in religious pursuits. It must be a 
day of remembrance—prayer—religious worship—meditation— 
holy desires-—thanksgiving and joyful anticipation. Look at it 

In its important designs. The Almighty has instituted this 



THE CHRISTIAN S POSSESSIONS. 


29 


day for two grand objects, associated with his glory, and the 
welfare of his creatures, viz., the conversion of the impenitent, 
and the establishment of believers. Consider it 

In its sacred delights. Sabbath days are golden days to 
the Christian. “ ’Tis then,” says Mr. James, “ that the Chris¬ 
tian engaged in warfare with the world, like a conflicting vessel 
at sea, lies by for a season to repair the damages he has re¬ 
ceived, and prepare again for action, by renewing the faith which 
giveth him the victory.” ’Tis on the Sabbath that piety, 
wearied and weakened by the wiles of her warfare, sits down to 
rest beneath the shadow of Christ’s ordinances, and refreshing 
herself with the river of life which flows at her feet, rises with 
renovated strength to pursue her journey to a city of habitation. 
Finally, regard the Sabbath 

In its typical representations. It is a fragment of 
heaven dropped upon earth. “There remaineth, therefore, a 
rest, or, as it is in the original, a Sabbath-keeping to the people 
of God.” 


January 12. 

THE CHRISTIAN’S POSSESSIONS. 

“ He that spared not his own Son, but delivered him up for us all, how shall he not 
with him also freely give us all things.”—Rom. viii. 32. 

This chapter i3 a compendium of the Gospel system, em¬ 
bracing doctrine, practice, and experience. The verse before us 
alludes to the astonishing exhibition of Divine love, not as a 
dark and doubtful point, but as established on undeniable au¬ 
thority, from which the most conclusive reasoning may be drawn. 
Observe 

The ground of the Christian’s hope. That is, the atone¬ 
ment of Christ. 

The dignity of the sufferer. “ His own Son.” Think of him 
in his pre-existent glory* and his unrivalled excellences. Noth¬ 
ing of less worth could have atoned for sin, nothing of greater 
value could be given. 

The nature of his sufferings. We cannot here enter into a 
minute detail, but must be content with a general view. It is 
said the Father did not spare him. He was not spared in Geth- 



30 


THE FULNESS OF CHRIST. 


semane, at Pilate’s bar, on Calvary. He was delivered up. 
To what ? To that humanity in which Deity was enshrined, to 
poverty, reproach, and temptation; to his enemies, Judas, the 
chief priests, Herod, Pilate, the Roman soldiers, and to Divine 
wrath. 

The individuals concerned . “For us all.” All who feel 
their guilt and helplessness, and are crying for mercy; the weak 
and the strong, the desponding and joyful, the young and old. 
See the universality of the blessing. 

The extent of the Christian’s possessions. God having 
given his Son, what will he withhold ? Other blessings may be 
estimated, but the riches of Christ are unsearchable. Examine 
the catalogue, 1 Cor. iii. 21-23. The world is yours, not 
your home, your portion, your all: it is yours as conquered by 
faith, yours for present use, not for future inheritance; you have 
a better country. All things are for your sakes, subject to your 
real welfare! Pardon, holiness, comfort, joy; God and the 
creature, grace and glory, earth and heaven. But how are 
they bestowed ? “Freely,” and for the sake of Christ. Poor, 
indeed, are they who have not Christ, but unspeakably rich are 
those who are interested in him. They can boast in riches su¬ 
perior to all beneath the skies, and can more than vie with 
kings, and princes, and nobles. 


January 13. 

THE FULNESS OF CHRIST. 

“ For it pleased the Father that in him should all fulness dwell.”—Col. i. 19. 

In the Scriptures of truth, in the history of the church, in the 
triumphs of heaven, and in the estimation of every believer, 
“ Christ is all.” All our hopes are in him, all our desires are 
towards him, and all our comforts are derived from him. Let 
us contemplate 

The fulness of Christ. He has a fulness essential to him 
as God: and a fulness treasured up in him as Mediator. In 
the contemplation of the fulness of Christ, we are, as it were, 
standing on the banks of a mighty river, whose streams are in¬ 
cessantly rolling on, and as we cannot count the particles of the 




THE PLEASURE OF THE FATHER. 


31 


watery element that pass before us, so we can form no adequate 
idea of those inestimable blessings that flow from Christ. 

A fulness of wisdom for our instruction. By nature the 
understanding is dark; the lamp of human reason, however 
carefully trimmed, will, at its greatest height, give but a faint 
and dim light,—one beam of the Sun of righteousness darting 
into the soul, will discover more to it than reason ever could do, 
and “ give us the light of the knowledge of the glory of God, in 
the face of Jesus Christ.” 

A fulness of merit for our redemption. Enslaved as we are 
by sin and Satan, we need a Redeemer. In the person of Christ 
we have one who is mighty to save. The sacrifice he presented 
was full and complete, answering every purpose it was designed 
to accomplish. It is “ all fulness” that dwells in him. There 
are all spiritual blessings, for all descriptions of sinners. 

A fulness of power for our support. There is might and 
mercy, glory and grace, power and piety, combined in him. 
Our condition is one of helplessness and weakness, but Christ is 
our strength. In him there is power for our support, as well as 
grace for our salvation. 

A fulness of grace for our final happiness. He is full of 
grace and truth. Here is a Divine treasury that can never be 
exhausted; millions have been supplied from this storehouse, 
yet there is no diminution, for still in him all fulness dwells. 
May the Almighty enable us on the one hand to see the empti¬ 
ness of the world, and on the other, the fulness of Christ: and 
receive of his fulness, and grace for grace. 


January 14. 

THE PLEASURE OF THE FATHER. 

“ For it pleased the Father that in him all fulness should dwell.”—Col. i. 19. 

Salvation is to be viewed as the glorious work of a Triune 
Jehovah. Its contrivance is ascribed to the wisdom of the 
Father, its execution to the love of the Son, and its application 
to the grace of the Spirit. With regard to the fulness of Christ, 
let us contemplate 



32 


THE DUTY OF THE SINNER. 


The pleasure of the Father. “ It pleased the Father.” 
It was his will, and by his appointment. But why ? 

For the display of the Divine glory. In the varied works 
of the Almighty that we behold around us, we have, as it were, 
detached exhibitions of the light of his glorious perfections; hut 
in the scheme of salvation, all the Divine attributes shine forth 
in one splendid constellation, presenting the Deity to our view 
in such a manner as cannot fail to excite our admiration, love, 
and praise. The fulness of Christ redounds to the glory of God: 
and thus the Cross becomes a mirror, reflecting back again to 
the great Eternal the overflowings of his mercy, the firmness of 
his truth, the purity of his holiness, and the plenitude of his 
grace. 

For the accomplishment of human redemption. Thus it is 
said, “ It pleased the Father to bruise him.” The pleasure was 
not in the act, but in the result of his sufferings. It pleases 
the Father when sinners come and enlist under the banners of 
the cross; when those who are impoverished by sin seek the 
unsearchable riches of Christ; when the miserable come for hap- 
'piness, and the despairing for hope, and the graceless for grace. 
But he declares, “ I have no pleasure in the death of the wicked.” 
Take encouragement, therefore, from the complacency of the 
Father, and be it your highest aim and chief desire, to escape 
the tempests of his wrath, to dread the clouds of his displeasure, 
and to enjoy the sunshine of his favor. 


January 15. 

THE DUTY OF THE SINNER. 

“ For it pleased the Father that in him should all fulness dwell.”—Col. i. 19. 

The fulness of Christ is not like a concealed spring, or a foun¬ 
tain shut up, but like a wide expansive ocean, free and open for 
all; we are soon lost in the contemplation of its vastness, and 
filled with unutterable joy when we can dive into its depths, 
and revive and invigorate our languid souls. Let us consider 
in relation to the fulness of Christ, 

The duty of the sinner. There must be 

An humble acknowledgment of our wants. This is the first 



THE POOR IN SPIRIT. 


33 


step to get them supplied. We cannot rejoice in Christ’s ful¬ 
ness if we have not mourned over our own emptiness. Yet 
such is the delusion of thousands, that they imagine they are 
rich and increased in goods, and have need of nothing; while 
they are reduced to the lowest state of spiritual destitution and 
wretchedness. 

A sincere delight in his fulness. As it pleases the Father, 
so let it delight you, that all fulness dwells in Christ. When 
you contemplate the rich stores that are treasured up in him, 
and adapted exactly to your spiritual necessities, do not emo¬ 
tions of joy and gratitude thrill through your soul, that such a 
resource is opened ? 

A cordial reception of his benefits. Many hear of the 
Saviour’s treasures who have never received of his fulness. If 
we would experience the Divine blessing and favor, we must be 
partakers of the Divine nature. Nothing short of the saving 
application of Christ’s fulness to the soul will impart real satis¬ 
faction. Let my prayer be, Blessed God, supply all my wants 
according to thy riches in glory by Christ Jesus. 

Which of all our friends, to save us, 

Could or would have shed their blood ? 

But one Jesus died to have us, 

Reconciled in him to God; 

This was boundless love indeed ! 

Jesus is a friend in need. 


January 16. 

THE POOR IN SPIRIT. 

“ Blessed are the poor in spirit; for theirs is the kingdom of heaven.”—Matt. v. 3. 

This is the first sentence in that memorable sermon which 
our Lord delivered on the mount. Note 

The character. “The poor in spirit.” Such an one has 
A low opinion of himself. The high and lofty looks are 
brought down, the proud spirit is broken. We can never rise 
in the favor of God till we sink in our own estimation. Henry 
observes, “ Those who would build high must begin low.” It 
is with Christians as with a vessel, the more it fills the deeper 
it sinks. 



34 


FERVOR IN RELIGION. 


Exalted views of Christ. We are saved and sanctified, 
enriched and ennobled by him. As a sight of the deformity 
of sins lays the proudest rebel low; so a sense of salvation by 
grace, makes the highest saint humble. 

A contented disposition with his lot. The world must be 
regarded as the scene of our journey, not the seat of our rest. 
The traveller makes use of the accommodation which the inn 
affords, not to divert him from, but to refresh and prepare him 
for his journey: the comforts he obtains on the way will not 
satisfy him without going home. Just so is it with the Chris¬ 
tian ; he exclaims concerning temporal comforts, and agreeable 
connections, 

“ Thanks to thy name for meaner things, 

But these are not my God.” 

The blessing. “ Theirs is the kingdom of heaven,” that 
is, they are interested in all the blessings of the gospel dis¬ 
pensation. 

He will enrich them with his grace. Nothing but this can 
adorn the soul, or rejoice the heart. 

He will receive them into glory. They shall be exalted in 
due time beyond the reach of every evil. Heaven is theirs 
by promise, title, earnest, and foretaste, and ere long it shall 
be theirs by possession. Let me cultivate this poverty of 
spirit, and thereby become a possessor of the Christian’s rich 
inheritance. 


January 17. 

FERVOR IN RELIGION. 

“ Not slothful in business; fervent in spirit; serving the Lord.”—Rom. xii. 11. 

The Christian should possess an active spirit, for both worlds 
have a claim on him. He has to exercise himself in duties 
secular, social, and sacred. Here is 

An evil to avoid. It is slothfulness. God has wisely or¬ 
dained that we should have various pursuits and occupations 
while in this world. The indolent are exposed to a thousand 
temptations, which an active man knows nothing of. An idler, 



Christ’s atonement and intercession. 35 

whose time hangs heavy on his hands, and who is a burden to 
himself, confirms the truth of the sentiment, 

“ Absence of occupation is not rest, 

A mind quite vacant is a mind distress’d.” 

A work to perform. —“ Serving the Lord.” The Christian 
is to walk with God in his daily avocations, and in the midst 
of his secular affairs. What is included in serving the Lord ? 
It is to give up ourselves to his disposal, live in his fear, 
walk in his commandments, and aim at his glory. He is to be 
served -with a sincere heart, an unshaken resolution, and a will¬ 
ing mind. 

A spirit to cherish. “ Fervent in spirit.” True fervor 
is not an occasional, but a continued feeling; it is not like 
a sudden glare produced by ignited straw, which however 
bright is soon extinguished; but like the lamp in the sacred 
temple which burnt with a steady flame. It is not like a 
rushing torrent, which, though it may spread far and wide at 
the same time, yet soon subsides; but like the streams issuing 
from a perennial fountain. There must be on our part a dili¬ 
gent improvement of the graces of the Spirit, and an active 
Performance of the duties of religion. 

’Tis to cay Saviour I would live— 

To him ww> for my ransom died ; 

Nor could all winljly honor give 
Such bliss as crowns, me at his side. 


January 18. 

CHRIST’S ATONEMENT AND INTERCESSION. 

« He bare the sin of many, and made intercession for the transgressors.”—Isa. liii. 12. 

The chapter of which these words form a part, presents us 
with a clear and comprehensive view of the sufferings, death, 
and atonement of Christ; and the closing verse, of his interces¬ 
sion. Observe 

The character of mankind. “ Transgressors.” This is 
proved from 

The testimony of Scripture. We are called transgressors 



36 


A RESOURCE IN TROUBLE. 


from the womb. The heart is deceitful, the thoughts evil, the 
imaginations corrupt, the mind benighted, the affections earth¬ 
ly, and the members of the body the ready instruments of 
unrighteousness. 

The experience of the penitent. The publican smote upon 
his breast, as if he had said, here is the source of all my de¬ 
pravity, the fountain from whence the streams of corruption 
flow, and cried “ God be merciful to me a sinner.” You re¬ 
member the language of the prodigal. 

The conscience of the wicked. Conscience is the voice of 
God in the soul, and when it speaks aloud, and sends forth 
its sharp arrows, what pain and remorse are felt. See it in 
Cain, Joseph’s brethren, Belshazzar, the accusers of the adul¬ 
terous woman, Judas, Felix, and others. 

The work of Christ. It is twofold: 

Atonement. “He bare the sin of many.” This includes 
both original sin and actual transgression. Ho mere creature 
could present an all-sufficient atonement, and satisfy the claims 
of justice: our Redeemer did it, being equal with God. 

Intercession. “And made intercession for the transgres¬ 
sors.” As an Intercessor he is the Surety of his people, pre¬ 
sents his sacrifice, meets the accusations of Satan, the claims 
of conscience, and the corruptions of the heart. He intercedes 
for their pardon, sanctification, the operations of his Spirit, and 
their final glorification. 


January 19. 

A RESOURCE IN TROUBLE. 

“ Cali upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.” 
Psalm 1. 15. 

The promises of God are precious in their nature, exten¬ 
sive in their application, and certain in their fulfilment. Mr. 
Hew ton beautifully remarks,—“ The firmament of revelation 
is spangled with exceeding great and precious promises, as 
the sky is with stars; but their value and beauty are most 
perceptible to us in the night of affliction.” Let us look at the 
one before us. 



PRACTICAL RELIGION. 


37 


A distressing period. “The day of trouble.” We can¬ 
not expect uninterrupted sunshine ; we must look for dark and 
cloudy days. There are many things that tend to trouble and 
perplex the Christian. 

A kind direction. “ Call upon me.” This is not the 
language of the world. How many professed friends have 
their hearts, hands, and houses open to receive the sons of 
prosperity, while they are all shut against the children of ad¬ 
versity. Not so with our best Friend; he is willing to receive 
us under a cloud, and gild that cloud with an assurance of his 
love and favor. It is well when our troubles lead us to, rather 
than from God. Call upon him in the language of prayer, 
with thankfulness for past favors, and in the exercise of Chris¬ 
tian submission to his will. 

A gracious promise. “ I will deliver thee, and thou shalt 
glorify me.” 

Deliverance shall come from God. This shall be accom¬ 
plished in his own time, by his own means, and in his own 
way. 

Glory shall redound to God. “We must go to God,” says 
Henry, “ with prayers when we are afflicted, and with praises 
when we are delivered.” Let us be thankful, that in the wil¬ 
derness we not only have the waters of affliction, but the 
streams of comfort. 


January 20. 

PRACTICAL RELIGION. 

«Be thou in the fear of the Lord all the day long.”—Prov. xxiii. 17. 

Religion holds its seat in the heart, and sheds its heavenly 
influence in the life. It is a governing principle, and where 
divinely instilled, will obtain the ascendency over the sinful and 
corrupt passions of the mind. The passage gives us a fine view 
of religion in its practical tendency, bearing on the scenes and 
circumstances of every day. Observe concerning this duty 
The manner in which it is to be performed. It includes 
The habitual recognition of the Divine presence. There may 
be an occasional acknowledgment of it, where these feelings 



38 


THE WELLS OF SALVATION. 


are by no means habitual. Many express a temporary awe of 
God in a thunder-storm, who forget Him when all nature is 
tranquil and serene. As the lightning quickly flashes along 
the skies, as the rolling thunder soon dies on the ear, and the 
clouds are rapidly dispersed, so transient is the effect produced 
on their minds. 

A cheerful submission to the Divine will. God is to be 
recognized in the duties, trials, and disappointments, as well as 
the comforts and mercies of the day. 

A continual devotedness to the Divine glory. The Chris¬ 
tian’s is to be, not a sudden start, and then a halt, but a steady, 
persevering course. 

The motives by which it may be urged. You should 
cultivate this habitual principle of fear, to testify your gratitude, 
to show your obedience, to evince your sincerity, and to secure 
your welfare. Such a course is pleasing to God, honorable to 
your profession, unanswerable to your opponents, and encourag¬ 
ing to your companions. 

The Saviour bids us watch and pray, 

Maintain a warrior’s strife; 

Help, Lord, to hear thy voice to-day; 

Obedience is our life. 


January 21. 

THE WELLS OF SALVATION. 

“ Therefore with joy shall ye draw water out of the wells of salvation.”—Isa. xii. 3. 

The Bible abounds with figurative language, and metaphor¬ 
ical representations. The blessings of salvation are frequently 
compared to water. Thus we read of rivers, fountains, streams, 
living waters, and wells ; all to set forth the cleansing, reviving 
and elevating nature, and the inexhaustible fulness of these 
blessings. Let us look at 

The wells of salvation. What is meant by them ? 

The eternal love of God. It reaches from everlasting to 
everlasting in its length; it extends to men of every clime, 
and alike encircles Jew and Gentile, such is its width; it reaches 
the lowest shades of misery and despair, snch is its depth; and 




THE WELLS OF SALVATION. 


39 


it conducts to the full enjoyment of God in heaven, such is its 
height. 

The gracious mediation of Christ. To use the language of 
Dr. Chalmers, this throws an archway of communication between 
the realms of sense and spirit,—it is the mystic ladder which 
conducts man to the altitude of the eternal and immutable God. 
By the doctrine of the incarnation he is pictured to the world 
with a human countenance, heard in a human voice, and seen 
in the deeds and footsteps of a human history. 

The sacred influences of the Spirit. ’Tis he alone that can 
illumine the understanding, soften the heart, and sanctify the 
soul. His operations are mysterious in their manner, wonder¬ 
ful in their nature, extensive in their range, effectual in their 
power, and glorious in their effects. 

The precious promises of the Gospel. The promises of God 
are all sure, though not dated; this exercises faith, induces 
hope, and excites to prayer. 

We have seen what these wells are, now let us notice 

The Christian’s blessed employment. He draws water. 
By what means ? In the exercise of meditation. This is highly 
conducive not only to the formation of our Christian character, 
but to the promotion of our spiritual comfort and prosperity. 
By reading the Scriptures, many have drawn the sweetest con¬ 
solations from the wells of salvation. By prayer, which is the 
golden key that unlocks the treasures of heaven. All this must 
be done in faith, and with a dependence on his grace. 

In what manner ? “ With joy.” Joy because of the very 

nature of the blessings he derives ; they are soul-reviving and 
refreshing. Joy because of their freeness. The wells are open 
to all who will draw from them. Joy because of their inexhaust¬ 
ible fulness. They may be compared to a vast ocean, incessantly 
rolling its billows, without finding bottom or shore—or to eter¬ 
nity itself,—without exhaustion, without diminution, without 
end. Let me often be found beside these wells, with the senti¬ 
ment of the poet,— 

“ Lord, I am come to seek supplies 
And drive my wants away.” 


40 


TRUST IN GOD. 


January 22. 

TRUST IN GOD. 

“ Commit thy way unto the Lord ; trust also in him; and he shall bring it to pass.” 

Psalm xxxvii. 5. 

The disciple of Christ learns some of the best lessons in the 
school of adversity. David enjoyed some of his happiest sea¬ 
sons, and acquired his richest experience here. Observe 

What the Christian is to do in reference to God. He 
is to commit his way unto the Lord, and trust in his wisdom to 
guide him ; the duties of the way, and trust in his strength to 
perform them; the temptations of the way, and trust in his 
grace for succor; the trials of the way, and trust in his power to 
sustain him ; the reproaches of the way, and trust in his prom¬ 
ise to cast them off; the doubts of the way, and trust in his 
mercy to dispel them; the mysteries of the way, and trust in 
his skill to explain them. 

What God has promised to do for the Christian. “ He 
shall bring it to passthat is, he will afford seasonable deliver¬ 
ance, wise direction, and ample support. 

Let us believe and take courage. Every word he has spoken, 
and every promise he has made, shall be brought to pass. We 
must look through the anger of God’s correction to the sweet¬ 
ness of his countenance ; as by a rainbow we see the beautiful 
image of the sun’s light, in the midst of a dark and watery 
cloud. 

Let us wait and adore. All this he will do in his own time 
and in his own way. 


January 23. 

THE GIFT OF THE SPIRIT. 

“ An d I will pray the Father, and he shall give you another Comforter, that he 
may abide with you forever.”—John xiv. 16. 

When our Saviour uttered these words, it was a critical and 
trying period for his disciples. Perilous times were approaching, 
dark clouds were gathering around them, but they had no just 



THE GIFT OF THE SPIRIT. 


41 


grounds for terror and dismay. Though they were soon to be 
deprived of his bodily presence, they would not he left com¬ 
fortless ; he here promises them a rich gift, it is the Spirit. 
Observe here 

The manner in which he is given. We may consider the 
Spirit 

As the fruit of the Saviour's intercession. “ I will pray the 
Father.” He is our Advocate; and but for him we should 
know nothing either of the work or influences of the Spirit. 

As the gift of the Father's love. “ And he shall give you 
another Comforter.” He is the Author of every good and 
perfect gift. 

The ends for which iie is bestowed. As a Comforter. 
The original word signifies also an Advocate and Instructor. 
Thus he is given not only to administer comfort, but to impart 
knowledge. Now let us consider him 

As a comforter under trials. This he does by sanctifying our 
afflictions, by applying the promises to our particular cases, and 
by enabling us to cast our cares upon him. He has not promis¬ 
ed to remove our burdens, but to sustain us under them. 

As a helper in prayer. He leads us into all truth. There 
are three great impediments to prayer : a dark understanding, 
a guilty Conscience, and a cold heart. The Spirit assists us, by 
imparting light to the mind,—conveying peace to the conscience, 
—and expanding the desires of our heart. Without the Spirit’s 
influence there is neither life, power, nor efficacy in prayer. It 
is like a body without a soul, a firmament without a sun: in¬ 
cense without odor, a ship without sails, and a sacrifice without 
fire. 

The period for which iie is enjoyed. “ That he may 
abide with you forever.” “All earthly joys,” says Burkitt, 
“ are sudden flashes, not lasting flames.” Here are everlasting 
consolations. The Spirit comes not as a transient visitor, but as 
a permanent guest. 

How great is the blessing here set before us. If the Spirit is 
given to us, all things are ours, and we are Christ’s. But “ if 
any man have not the Spirit of Christ he is none of his.” 

Blessed Comforter, come down, 

And live and move in me; 

Make my every deed thine own, 


42 


BELIEVERS LED BY THE SPIRIT. 


January 24. 

BELIEVERS LED BY THE SPIRIT. 

« For as many as are led by the Spirit of God, they are the sons of God.”—Rom. 
viii. 14. 

This chapter contains some of the deep things of God; the 
mysteries of our holy religion. I have somewhere met with a 
beautiful sentiment, in substance as follows:—The Gospel con¬ 
descends to argue and reason on some of its truths, but not on 
others; they are the topmost boughs of the tree of life, whose 
fruits are apparent to us, but not their relation, and the ground 
of their fitness and propriety,—they must be received on the 
veracity of their Author. The passage before us is plain and 
simple, and leads us to take two views of believers. 

Their peculiarity. “ As many as are led by the Spirit of 
God.” This implies that all are not led by Him. Some are led 
by another spirit, that of the world. But Christians are led by 
the Spirit of God into the way of truth. They are led, not 
driven,—sweetly inclined, not forced. They have a pliable, ten¬ 
der, and humble spirit. They are led in the path of duty,— 
the Spirit leads them to the Cross, the throne of grace, the wells 
of salvation, and to the performance of relative as well as re¬ 
ligious duties. They are led into the pleasures of holiness, and 
finally to the glories of heaven. But mark 

Their privilege. “ They are the sons of God.” Adoption 
is spiritual in its character,—being connected with spiritual ob¬ 
jects, desires, and associations; as it concerns the spiritual part 
of our nature, and as it is the peculiar work of the Spirit. It 
is extensive in its nature. It is not a nominal privilege, or an 
empty title; “ if children, then hen’s.” The riches and titles of 
this world do not always go together; but they do here. It is 
eternal in its duration. God does not adopt children into his 
family, and then discard them. The child of God may be cast 
down, but he cannot be cast off. 

Whene’er temptations lure my heart, 

Or draw my feet aside, 

My God, thy powerful aid impart, 

My Guardian and my Guide. 


THE TESTIMONY OP JESUS. 


43 


January 25. 

THE "TESTIMONY OF JESUS. 

M He that hath received his testimony hath set to his seal that God is true.”—John 
iii.33. 

This was the language of John respecting the Saviour. He 
discovered a noble spirit, devoid of everything like envy and 
jealousy, when he exclaimed, “ He must increase, but I must 
decrease.” So it is with the morning star; it shines brightly 
till the sun rises, but when his beams reach our horizon, it is 
eclipsed by the superior lustre of the luminary of day. Let us 
consider the testimony of Jesus in three points of view. 

As recorded. But where ? In the Bible. Note 

The excellency of its matter. It relates to subjects of the 
most solemn and sublime character, the nature, perfections, and 
government of God, and the condition, duties, and destinies of 
man. 

The evidence of its truth. It is not a mere unauthenticated 
report, but a testimony supported by the most undeniable evi¬ 
dence ; Jesus presented his Divine credentials, and confirmed 
his testimony by signs and wonders. 

As received, it is said, “ No man receiveth his testimony 
that is, but few, in comparison with those who reject it. It 
implies 

A candid hearing. This the Gospel demands at our hands. 
Everything in religion is open and fair, it invites us to “ come 
and see,” and courts our investigation: but many reject it from 
the power of prejudice. 

A firm belief. It must have your full credence, as that which 
is of infinite moment to your best interests. 

A cordial reception. And this must be entire in its nature, 
sincere in its principle, practical in its tendency, and pleasing in 
its results. 

As confirmed. We subscribe to certain agreements by 
signing our hand, and setting our seal. To this, allusion is here 
made. Look at the substance of this testimony. “ God is true.” 
Everything around us tends to confirm this. He is so in his 
covenant engagements, purposes, and promises. The manner 
of it is strikingly expressed—“ Hath set to his seal,” as a solemn 
and deliberate act. Martyrs did it with their blood, but this is 


44 


PARDON OF SIN. 


not required of us. The importance of it will appear, if we con¬ 
sider that it tends to God’s honor, our own satisfaction, and the 
encouragement of others. 


January 26. 

PARDON OF SIN. 

“ I, even I, am he that blotteth out thy transgressions for mine own sake, and wiU 
not remember thy sins.”—Isa. xliii. 25. 

How wonderfully is the patience of God displayed towards 
man. The history of the world presents us with a black 
picture of man’s crimes, and a glowing representation of 
God’s mercies. In the context we see how his forbearance 
was exercised towards Israel. They were a stiff-necked people, 
but he had a tender heart: they made him to serve with their 
sins, but he restrained his judgments ; they wearied him with 
iniquity, but he loaded them with his mercy, they obliterated 
his testimonies, but he promised to blot out their transgressions. 
Here we have 

An affecting truth implied. God takes notice of the sins 
we commit. 

They are recorded. Thus he promises to blot them out. 
“ The sin of Judah is written with a pen of iron, and with 
the point of a diamond.” This is true of all our sins; they 
are written with the finger of God, in the book of his omnis¬ 
cience. 

They are remembered. We may soon forget the particular 
scenes and circumstances under which they were committed, 
but it is not so with God. They are remembered against us 
as debts. 

An encouraging declaration made. 

The act. It is the blotting out of sin. The record is made 
in such durable characters that nothing but the blood of Christ 
can erase it. 

The Agent. The Almighty claims this prerogative. As if 
he had said, it is I, even I, whom you have offended—let this 
therefore excite your wonder. It is I, even I, who have power 
to do it, therefore let this inspire your confidence. It is I, 




THE CHIEF SHEPHERD. 


45 


even I, who am willing to do it, therefore let this encourage 
your hope. 

The ground. What is the principle on which it is bestowed ? 
“ For mine own sake.” For the sake of his great name, his 
amazing love, his beloved Son. How delightful are the feel¬ 
ings with which this blessiug is associated! The troubled soul, 
when its pardon is sealed, enjoys a sweet serenity within, like 
the mighty ocean in a calm, reflecting without a rippled wave 
the bright and azure sky. 


January 27. 

TIIE CHIEF SHEPHERD. 

“ And when the Chief Shepherd shall appear, ye shall receive a crown of glory 
that iadeth not away.”—1 Pet. v. 4. 

This passage refers principally to ministers, but will apply to 
all believers. Mark 

The illustrious character introduced. “ The chief 
Shepherdthat is, the Lord Jesus Christ. Think of 

The interest he takes in his Jlock. He makes them to lie down 
in the green pastures of Divine ordinances, leads them beside 
the still waters of the sanctuary, and takes an interest in all that 
concerns them. 

The patience he exercises. When the sheep wander from 
his fold, how he bears with their infirmities, and brings them 
back again. 

The superiority he claims. There are many under-shepherds 
whom he employs, but he is designated by way of eminence the 
chief Shepherd; all others are his servants, act under his direc¬ 
tion, and bow to his authority. 

The future appearance expected. There are several 
appearances he has already made. He appeared to our fore¬ 
fathers as the angel of the covenant, and in human flesh, in 
the fulness of time; he now appears in the ministry of the 
Gospel and the influence of his Spirit; he shall appear at 
death to conduct his flock safely over Jordan’s streams into 
Canaan’s happy land, where he shall feed them and lead them 
by living fountains of waters; and he shall appear at the last 
day in glory and majesty, to judge the world in righteousness. 



46 


FOLLOWING GOD. 


The glorious reward anticipated. “ A crown of glory 
that fadeth not away.” A crown, unlike the garlands presented 
to the successful racer or wrestler in the Grecian games, which 
were made of dying leaves, and soon lost their beauty. This 
is a purchased crown. By sin the crown has fallen from 
our heads, by grace it is restored. An unmerited crown. The 
believer’s is not a hard-earned living, but an inheritance. He 
deserved the curse rather than the crown. A splendid crown. 
A crown of glory. No stain can tarnish its lustre, no im¬ 
perfection diminish its worth. A crown unattended with cares. 
Earthly crowns often sit uneasy on the brow of the monarch, 
vexations attend royalty, and misery is found in a palace. An 
incorruptible crown. It fadeth not away. Be it my highest 
ambition to wear it. 


January 28. 

FOLLOWING GOD. 

“Be ye therefore followers of God, as dear children.”—Eph. v. I. 

The Scriptures present us with some bright examples of 
piety and devotedness to God, worthy our imitation ; but we 
are only to follow them as far as they followed God. The 
Almighty himself is our high and exalted pattern. Two things 
may be here remarked respecting believers. 

The high character they sustain. “Dear children.” 
This is expressive of 

Intimate relationship. They are God’s children in a pecu¬ 
liar sense, by adopting mercy and regenerating grace. It is a 
relation of high honor, extensive wealth, exalted privileges, and 
glorious expectations. 

Tender affection. “ Dear children.” They are dear to the 
Father; he has their names engraven in his hand, and on his 
heart. Dear to the Son. The sufferings he endured and the 
death he died, prove this. Dear to the Spirit. He has illu¬ 
mined, quickened, comforted, and sealed them to the day of 
redemption. Dear to each other, as members of the same 
body, children of the same parent, partakers of the same na- 



EXALTING GOD. 47 

ture, sharers of the same privileges, and destined to the same 
honors. 

The particular conduct they are to exhibit. “ Fol¬ 
lowers of God.” What a model for our imitation! Of course, 
it is in a subordinate sense we are to be followers of him. 
Let us select some of the Divine perfections, to which this 
Christian duty will apply—wisdom, purity, truth, and love. 
We are to be followers of the wisdom of God, by a search 
after Divine knowledge; of the purity of God, by aiming 
after true holiness; of the truth of God, by the display of an 
upright conduct; and of the love of God, by the exercise of 
kind dispositions. 

“ Unsullied meekness, truth and love, 

Through all thy conduct shine ; 

O may my whole deportment prove 
A copy, Lord, of thine.” 


January 29. 

EXALTING GOD. 

“ Thou art my God, I will exalt thee.”—Psalm cxviii. 28. 

Believers are similar in their views and feelings, pleasures 
and pursuits, hopes and fears, and in their language; they all 
speak the same thing. The sentiment before us expresses the 
feeling of every believer’s heart. Here is 

A solemn declaration. “ Thou art my God.” So says 
the miser to his gold, so the epicure to his luxurious delica¬ 
cies, the drunkard to the intoxicating draught, the voluptuary 
to his pleasures. So says the Christian to his Maker. This 
is the language of strong faith, deep humility, great wonder, 
and unspeakable joy. It has been well remarked, if we would 
not have the ivy to creep on the ground, we must erect an 
object which it can embrace, and by embracing, ascend; and 
if we would detach the heart from embracing the dust, we 
must give to it another and a nobler object. Such an one is 
the Christian’s. 

A noble resolution. “I will exalt thee.” We cannot 
make God more glorious than he is, for he is exalted above all 
blessing and praise. 



48 


believers’ titles. 


Exalt him in the heart , by yielding to him your powers and 
faculties. He is to be exalted in the thoughts, affections, de¬ 
sires and purposes of the heart. 

Exalt him with your tongue by showing forth his praise. 
All his works praise him ; and shall man alone be silent ? The 
planetary system, in order, majesty, and glory, the cattle upon 
a thousand hills, the myriads of fish in the mighty ocean, the 
winged tribes that are found in the wide expanse of the aerial 
regions, cherubim and seraphim, that bow before the throne, 
and all the angelic hosts and glorified spirits in the heaven of 
heavens, utter one voice, and it is the sound of praise. Exalt 
him by speaking to him in prayer, of him in praise, and for him 
in a way of recommendation. 

Exalt him in your conduct by living to his glory. Thus you 
are to hold forth the word of life, by a becoming spirit, a holy 
carriage, and a consistent course. Be this my daily, hourly 
work; and may my heart, like a well-tuned instrument, resound 
his praise. 

“ 0 may I breathe no longer than I breathe 
My soul in praise to Him who gave my soul.” 


January 30. 

BELIEVERS’ TITLES. 

“ Holy brethren, partakers of the heavenly calling.”—Heb. iii. 1. 

The Apostle is here speaking of believers ; how beautiful and 
striking the description he gives of them ! Observe 
The dignified appellation. — He calls them 
Brethren. The church of God is a family; united, happy, 
spiritual, peaceful, and honorable. It is now divided; part is 
in heaven and part on earth. Christians are assimilated to the 
same likeness, interested in the same righteousness, animated by 
the same affection, guided by the same rules, destined to the 
same home. He styles them 

Holy. They are set apart for holy purposes, possessed of 
holy qualities, influenced by holy motives, partakers of holy 
joys, and bound for a holy place. Their principles, dispo- 



THE CONTEMPLATION OF CHRIST. 


49 


sitions, secret thoughts, and the development of their character, 
are connected with holiness. He speaks of them as 

Partakers of the heavenly calling. Contemplate its nature; 
it is the calling of the Spirit, addressed to the heart. It is a 
sovereign, honorable, and high calling. Consider its property, 
“heavenly.” In its origin, efficacy, tendency, and termination, 
it is heavenly. Look at its participation, believers are “ par¬ 
takers” of it. This is something more than a profession. Re¬ 
ligion is personal and experimental in its character. Am I a 
partaker of it ? Do I feel heaven begun in my heart ? Aspire, 
my soul, to this honor; see the world’s vanity, emptiness, and 
delusions. Were every dew-drop a diamond, every atom a 
world, and every world filled with gold, all would not satisfy 
the boundless desires of the immortal soul. 

How blest the sacred tie that binds, 

In sweet communion, kindred minds ! 

How swift the heavenly course they run, 

Whose hearts, whose faith, whose hopes are one ! 

To each the soul of each how dear ! 

What tender love, what holy fear ! 

How doth the generous flame within 
Refine from earth, and cleanse from sin 1 

Nor shall the glowing flame expire, 

When dimly burns frail nature’s fire ; 

Then shall they meet in realms above, 

A heaven of joy, a heaven of love. 


January 31. 

THE CONTEMPLATION OF CHRIST. 

“ Consider the Apostle and High Priest of our profession, Christ Jesus.”—Heb. iii. 1. 

Nature presents us with a lovely mirror, in which we see 
much of God in his nature and perfections; but the view is 
contracted, when compared with the brighter exhibition furnish¬ 
ed in the glass of the Gospel, where his whole name appears 
complete, and his attributes shine with a united, harmonious 
and magnificent splendor. The glory of God is best seen in 
the face of Christ. Here is 

A glorious subject. “ The Apostle and High Priest of 
3 



50 


god’s children. 


our profession, Christ Jesus.” Look at the terms which Paul 
uses in speaking of the Saviour: “ The Apostle,” that is, one 
sent of God. Jesus was sent on a glorious work, involving the 
endless happiness of millions of the human race. “ The High 
Priest of our profession.” Our profession, if we are true Chris¬ 
tians, is a holy, honorable, solemn, and sacred one; and Jesus, 
as our High Priest, has made an atonement, and is now inter¬ 
ceding for his people. They are priests, but He is the High 
Priest; they offer sacrifices, but he presents them to the Father. 
As an Apostle he was superior to Moses, and as an High Priest 
greater than Aaron. The design of the Epistle to the Hebrews 
is to prove this. 

A solemn injunction. “ Consider” his pre-existent glory, 
his sovereign grace, his matchless excellences, and his boundless 
dominion. Consider the scenes of his life, the severity of his 
sufferings, the circumstances of his death, the triumph of his 
resurrection and ascension, and the magnitude of his work. 
Consider the example he has left, the ordinances he has enjoin¬ 
ed, and the privileges he has entailed on his people. Wrapt in 
a contemplation so glorious, brighter beams than those of the 
natural sun shall irradiate your path ; instead of the desolating 
tempest, you shall have the refreshing shower ; sweet and fra¬ 
grant flowers shall be seen here and there, among the thorns and 
briers of the wilderness. Jordan’s streams shall not ingulf you, 
for your High Priest has gone before, and is waiting to welcome 
you on the peaceful shores of the •celestial Canaan. Will you 
not consider Him ? 


February I. 

GOD’S CHILDREN. 

“ All thy children shall be taught of the Lord ; and great shall be the peace of thv 
children.”—Isa. liv. 13. 3 

What glorious things are spoken of Zion! her enemies shall 
be confounded, her friends exalted, her subjects increased, and 
her God glorified. Our text is one out of a rich cluster of 
promises respecting the prosperity of the church. Let us con¬ 
template believers in three ways. 



SPIRITUAL DESERTION. 


51 


The character they bear. They are God’s children. 
Observe 

The change they experience. It is a radical change, the heart 
being the subject of it. They are born again, renovated by 
Divine grace, created anew in Christ. 

The conduct they display. They have the feelings and dis¬ 
positions of children, and yield a dutiful obedience to the Divine 
commands. 

The glories they anticipate. Being children, they become 
heirs. They have much in possession, and more in prospect. 
By the designation of children, we are reminded of their pres¬ 
ent imperfections. They are children in knowledge, grace, and 
holiness; but soon they shall attain to the stature of a perfect 
man. 

The instructions they receive. They are taught of the 
Lord. The lessons are important, the means are simple, and 
the Teacher is Divine. The best lessons are learnt, not in the 
schools of the philosopher, but at the feet of Jesus. 

The blessings they enjoy. “ Great shall be the peace of 
thy children.” There is the enjoyment of peace in themselves, 
and the pursuit of peace with each other. Nothing can equal 
that serenity of mind which results from reconciliation with God. 
It is not like the stillness that precedes the raging storm, but 
resembles the face of nature, calm and serene on a fine summer’s 
evening. 


February 2. 

SPIRITUAL DESERTION. 

“ Who is among you that feareth the Lord, that obeyeth the voice of his servant, 
that walketh in darkness, and hath no light? Let him trust in the name of the 
Lord, and stay upon his God.”—Isa. 1. 10. 

What mysteries are there connected with the life of a Chris¬ 
tian ! He enjoys peace, and yet he is engaged in a continual 
conflict; he is quickened, and yet he often complains of his 
dulness; he has spiritual light, and yet sometimes walks in 
darkness. Note 

A Christian’s character described. Two things with 
regard to him are here stated. 



52 


SPIRITUAL DESERTION. 


The principle he possesses. Fear. Religion is called the fear 
of the Lord. It is divinely implanted in the heart, and exerts 
its influence in the life. 

The practice he pursues. Obedience. Christ as Mediator, is 
the Father’s servant, and our Lord, whose we are, and whom we 
serve. Our obedience must be sincere, cheerful, and constant in 
its exercise. 

A case of trial supposed. “ Walking in darkness.” This 
is the case 

When the presence of God is withdrawn. Sometimes he 
hides himself, but it is only for a small moment. Job, David, 
and others, felt this. 

When the operations of the Spirit are withheld. Sometimes, 
the Pilgrim, like Christian loses his scroll, and goes on mourn¬ 
ing ; or, like Saul, slumbers, and loses his spear and cruse. 

When his prospects for eternity are darkened , 

“ He wants to read his title clear 
To mansions in the skies 

but he cannot, and cries, O for a beam of celestial light to dart 
upon my benighted soul, to guide me in my path ! 

A source of comfort opened. Observe 

The interest he may claim. “ His God.” The certainty of 
our interest in him does not depend on frames and feelings. 
He is our God as really in the storm and tempest, as when our 
sky is bright. The firmament may be overhung with clouds, 
so as to obstruct from our view the glorious luminary of day; 
so the clouds of our guilt, imperfections, and doubts, may for a 
time intercept the bright beams of the Sun of righteousness, but 
still he shines. 

The confidence he may repose. Let him trust and stay upon 
his God. Nothing for a moment must induce us to give up 
our hold of his promise. Ultimately he will scatter every 
mystery. Ultimately he will scatter every cloud, quell every 
fear, resolve every doubt, and explain every mystery/ 

To thee we look; to thee we bow; 

To thee for help we call; 

Our life, our resurrection, thou, 

Our hope, our joy, our all. 


HIDING GOD’S WORD IN OUR HEART. 


53 


* February 3. 

HIDING GOD’S WORD IN OUR HEART. 

“ Thy word have I hid in mine heart, that I might not sin against thee.”— Psalm 
cxix. 11. 

David’s attachment to the word of God is worthy the imi¬ 
tation of all believers. It was the source of his joy, the food 
of his soul, his companion in retirement, and his guide through 
life. Here we have 

A wise course to be adopted. To hide God’s word in 
our heart. It may bo found in the house, in the head, in the 
memory, and yet not in the heart. This includes 

Reception . Where it is hidden, it must be received; and 
where it is received, the judgment approves, the affections em¬ 
brace, the heart feels, and the life conforms to it. 

Regard. Many things are hidden, not so much for conceal¬ 
ment as security. Thus our Saviour speaks of the “ treasure hid 
in a field.” The man who prizes God’s word will not rest satis¬ 
fied till it is deposited in his heart. 

Remembrance. It is hidden in him, as something to which 
he has constant recourse. Memory is the hiding of certain 
objects in the mind for future use. A sanctified memory is 
preferable to a good natural oue. The spirit of the word may 
be felt in the heart, where the latter is not retained in the 
memory. 

An important end to be answered. “ That I might not 
not sin against thee.” Such a course, if it does not keep us 
free, yet it will restrain us from sin. There are some particular 
seasons when it will prove a safeguard. It will silence our 
murmurings in the day of affliction, it will prevent our yielding 
in the hour of temptation, it will keep us from despairing in 
the period of desertion, and, amidst our heaviest trials, it will 
lead us to the exercise of confidence in our heavenly Father; 
and we shall resemble the affrighted bird on some lofty tree, in 
the midst of the howling wind and storm; though her pleasing 
notes are for a season checked, yet she fixes herself more firmly 
on the shaking bough. 

Thy heavenly words my heart engage, 

And well employ my tongue. 


54 


THE DIVINE PREFERENCE. 


February 4. 

THE DIVINE PREFERENCE. 

“The Lord loveth the gates of Zion moro than all the dwellings of Jacob.” 

Psalm lxxxvii. 2. 

In this psalm glorious things are spoken of the literal Mount 
Zion, as typical of the Gospel church. One of these we have 
before us. Let us notice 

The places mentioned. “The dwellings of Jacob, and 
the gates of Zion.” By the dwellings of Jacob we are to un¬ 
derstand religious families, where secret and social prayer 
are observed, and the Almighty is both acknowledged and 
adored. Respecting such families it may be said, Jehovah 
Shammah, the Lord is there. How delightful would it be if 
in every dwelling there was an altar erected to God ! The 
gates of Zion denote public religious assemblies. Every ordi¬ 
nance may be called a gate of Zion : here the righteous desire 
to be found ; here they knock, and wait, and watch ; and here 
they are welcome. 

The preference given. The language is forcible:—“ The 
Lord loveth the gates of Zion more than all the dwellings of 
Jacob.” But why is this the case ? 

Because there he is more glorified. A public acknowledg¬ 
ment of the excellences of an individual tends more to his 
honor than a private encomium. It was more honorable to 
David and Saul that a multitude publicly shouted the praises 
of their victories, than if one or two had spoken of it in the 
social circle. God is glorified in families where a few exalt 
his name, but more so in his temple, where every one speaks 
of his glory. 

Because there he displays more of his power in the conver¬ 
sion of sinners. There his goings forth are seen, there he per¬ 
forms wonders by the rod of his strength, there he builds up 
his church, there continual accessions are made to its numbers; 
there, when the mind is shaded by solemn reflection, rays of 
glory shine from above, and heaven is brought down to man. 

Because it more resembles heavenly worship. There are no 
secret or private acts of worship in heaven, all is public. What 
a vast assembly, every heart tuned to Jehovah’s praise, and no 


A CATHOLIC SPIRIT. 


55 


jarring sound to disturb the harmony! If God loves the gates 
of Zion, shall not we ? O yes, we will, 

“We have been there, and still would go, 

’Tis like a little heaven below.” 


February 5. 

A CATHOLIC SPIRIT. 

“ Grace be with all them that love our Lord Jesus Christ in sincerity.”—Eph. vi. 24. 

This is a good finish to Paul’s letter to the Ephesians. He 
concludes as he commences, by expressing a wish that those to 
whom he wrote might be in the enjoyment of God’s grace. 

The titles ascribed to the Saviour. Here we have 

His essential dignity. “ Lord.” The divinity of Christ is 
one of the brightest gems in the cabinet of truth. He is the 
Lord of all: sceptres, thrones, monarchs, princes, dominions, and 
powers, are all subject to him. 

His official character. “ Jesus,” the Saviour. How sweet 
his name to the awakened soul I It is an ointment poured forth, 
so reviving and cheering. HLs blood secures our pardon in the 
sight of God, and sanctifies the heart. 

His mediatorial qualification. “ Christ,” that is, the Anointed. 
The Spirit was given without measure to him, as our Head and 
Representative. 

The love experienced by the Christian. 

It is real in its nature ; “ in sincerity.” This is the very soul 
of religion ; a heart attracted with, and fixed on Christ. 

It is superlative in its degree. Love, when creatures are the 
object of it, should be like ordinary rivers, kept within banks and 
bounds; but when God is the object of it, it should overflow like 
the Nile, and spread like a sea without limit. God loves a broken, 
but not a divided heart. 

It is active in its operations. Where the love of Christ is 
shed abroad in the heart, it will have a powerful influence in 
the life. If the fire of love is kindled within, the flames of zeal 
will burn without. 

The desire expressed by the apostle. It showed a Chris¬ 
tian and a catholic spirit. What was its nature ? The blessing 



56 


THE EVERLASTING COVENANT. 


lie implored for his believing friends was grace ; not in the pos¬ 
session, but in the continuance. Those who love Christ have 
grace, hut he wished them to have more grace. "What was its 
extent ? “All that loved Christ.” Here is nothing like a 
sectarian spirit. Paul’s heart and hands were open to receive 
and embrace all the followers of Jesus, irrespective of their 
outward station in life, or their peculiar views of truth. So let 
it be with us: let us cheerfully take by the hand all who hold 
the Head. 


February 6. 

THE EVERLASTING COVENANT. 

“ He hath made with me an everlasting covenant, ordered in all thing*, » Ild suie i 
for this is all my salvation, and all my desire.”—2 Sam. xxiii. 5. 

Though David’s house was “ not so with God,” as he could 
have wished, and his domestic trials were numerous and severe, 
yet he rejoiced in the personal interest he possessed in the Divine 
favor. The subject for our contemplation in this exercise is God’s 
everlasting covenant. Note 

Its contents. What does God promise and engage to do for 
his people ? 

To protect them by his power. In the midst of dangers, 
cares, anxieties, and changing scenes, how cheering and delight¬ 
ful the fact of a special and overruling providence ? 

To supply them with his grace. There is a constant communi¬ 
cation kept up between the believer and God. He imparts grace 
for duty, trials and temptations ; for living and dying. 

To admit them to glory. Divine choice, effectual calling, grace, 
and glory, are four links of a golden chain, which can never be 
broken, because they are united by an omnipotent hand. 

Its properties. Three things are stated concerning it. Its 
duration. An “ everlasting covenant.” It was drawn up, its 
arrangements made, and its blessings inserted, from eternity; 
and it is everlasting in its continuance. Its completeness. 
“ Ordered in all things.” In agreements between man and man, 
the greatest care must be taken to insert every necessary par¬ 
ticular. In this covenant every blessing is included, from the 



REMEMBRANCE OF CHRIST’S LOVE. 


57 


first glimmer of hope before the cross, to the full blaze of glory- 
before the throne. Its security. “ Sure.” It is sure in the 
principles on which it is founded, the blessings it contains, the 
promises it gives, and in its conveyance to all believers. It is 
secured by the oath of God, the blood of Christ, and the seal of 
the Spirit. 

Its value. This will appear because 

It is the ground of all our hopes. “ All my salvation.” The 
law will serve as a rule of life, but not as a covenant for salva¬ 
tion. The blood of Christ alone can speak peace to the troubled 
conscience. 

It is the consummation of all our mshes. “ All my desire.” 
It is to the covenant God has made with us, we refer, as that 
which is connected with our highest ambition, and which forms 
the source of our comfort under every trial. Is this secret of 
the Lord with you, and has he shown you his covenant ? 


February 7. 

REMEMBRANCE OF CHRIST’S LOVE. 

“ We will remomber thy love.”—Cant. i. 4. 

What a wonderful faculty is the memoiy! It produces in 
the mind a kind of resurrection of past scenes and circum¬ 
stances. We do well to cultivate the exercise of it, with regard 
to the things of God. Note here 

The subject of remembrance. It is one of the deepest 
interest and highest importance to which we can refer. Let us 
remember 

Its antiquity. It is from everlasting; before the creation of 
the world, or the music of the spheres. 

Its freeness. It is shown to those who neither deserved nor 
desired it, nor could make any adequate return. 

Its development. The love that consists in words does not 
deserve the name. We see its designs in the Divine purposes, 
and its displays in the Divine proceedings. The love of Christ 
was manifested in his own person when he was on earth, and 
by his Spirit now he is in heaven. Its duration is eternal. 



58 


THE EXCELLENCE OF THE DIVINE BEING. 


The remembrance of the subject. It must be 

With feelings of gratitude and joy. This will especially be 
the case in our devotional exercises, when the mind is softened 
by meditation; in prayer, reading the Scriptures, and at the 
sacramental table. 

It must be continual. We must live, and act, and suffer, and 
die, in the remembrance of it. It will be an ingredient to sweeten 
the bitter waters of affliction, give a relish to the streams of com¬ 
fort, and bear us up in the swellings of Jordan. 

It must be ‘practical. It will lead to a steady adherence to 
the cause of Christ, the conscientious performance of duty, and 
the patient endurance of trials ; it will moderate our attachment 
to earthly objects, and draw our souls to God, the great centre 
of attraction. 


February 8. 

THE EXCELLENCY OF THE DIVINE BEING. 

“ God is a Spirit.”—John iv. 24. 

When a celebrated heathen poet was asked by a certain 
monarch, What is God ? he demanded a day to think upon it; 
at the close of which he desired two days more; at the expira¬ 
tion of that time he requested four days in addition. The king, 
surprised, asked him what he meant by it; to which the poet 
answered,—“ The more I think of God, the more incomprehen¬ 
sible and mysterious he appears.” There are three concise 
descriptions given of the Almighty in Scripture;—God is light, 
God is love, and God is a Spirit. 

He is the most excellent of all beings. We who dwell 
in tabernacles of clay, so intimately connected with flesh and 
blood, and so naturally impressed with sensible objects, cannot 
possibly know much of the nature of a spirit. We cannot 
understand what our own souls are; we know less of the nature 
of angels, which are of a superior order to us ; and infinitely 
less can we conceive of the nature of the Father of spirits. God 
has in him all the perfections of a spiritual nature; and since we 
have no notion of any kind of spiritual property but what we dis¬ 
cover in our own souls, we join infinitude to each of these proper- 



PASSING OUR TIME IN FEAR. 


59 


ties, and what is a faculty in a human soul becomes an attri¬ 
bute in God. We exist in place and time, the Divine Being 
fills the immensity of space with his presence, and inhabits eter¬ 
nity. We are possessed of limited power and knowledge, he 
is almighty and omniscient. He is light without darkness, love 
without unkindness, good without evil, and purity without un¬ 
cleanness. “ 0 Lord, our Lord, how excellent is thy name in 
all the earth!” 

He is a living and active being. When we speak of a 
spirit, life and activity are implied in the term. Vegetable, ani¬ 
mal, intellectual, spiritual, and eternal life are derived from him. 
He is styled, by way of eminence, “ the living God.” The 
capacity of acting by himself, or in Trinity of persons in one 
undivided Godhead, he possessed before any creature was 
formed; otherwise he could not have created all things by a 
word,—and we are assured that he shall continue to order and 
govern all things to the glory of his great name; “ for of him, 
and through him, and to him, are all tilings; to whom be glory 
forever, amen.” We here see that the knowledge of God in 
the Gospel is infinitely more glorious than the knowledge of 
him in nature, inasmuch as Scripture revelation is above nat¬ 
ural reason; let us seek the knowledge of him in our own 
experience. 


February 9. 

PASSING OUR TIME IN FEAR. 

“ Pass the time of your sojourning here in fear.”—1 Peter i. 17. 

Having in the foregoing exercise noticed the nature of the 
Christian’s life, let us now consider 

The manner in which it should be spent. “ In fear.” 
We must bear in mind that there is a fear that is censurable, 
and a fear that is commendable. We are not to fear man, 
neither are we to fear so as to distrust God. But we must pass 
the time of our sojourning here— 

In the fear of reverence. When we contrast the Divine 
Majesty with our meanness, there is enough to call forth, not a 
dread, but a holy fear of God. Saints in every age have been 



60 


THE SCRIPTURE TESTIMONY. 


characterized by this filial fear. “ The fear of the Lord is the 
beginning of wisdom and w T e are to “ perfect holiness in the 
fear of God.” It is an implanted principle: “ I will put my fear 
in their hearts,” says God. It is a governing and restraining 
principle: “So did not I,” says Nehemiah, “because of the 
fear of God.” It is connected with joy, and prosperity of soul: 
thus it is said of the primitive believers, they “ "were edified 
and walking in the fear of the Lord, and in the comfort of the 
Holy Ghost were multiplied ” We must pass the time of our 
sojourning here— 

In the fear of caution. For the way in which the Christian 
pilgrim is travelling is beset with snares and temptations. This 
caution is necessary in reference to our sinful and corrupt natures, 
and all our spiritual adversaries. 

In the fear of anxiety. I mean a deep concern and solicitude 
as to the safety of our state. The Christian does not fear that 
he shall perish in the way everlasting, but sometimes doubts 
whether he is in it or not. He does not fear that God will not 
complete his work of grace; but the matter of his anxiety is, 
whether that work has been begun in him. Reader, how do you 
regard this world ? Are you a stranger, or a settler ?—a denizen 
of the world, or a citizen of heaven ? “ Let us therefore fear, 

lest, a promise being left us of entering into his rest, any of you 
should seem to come short of it.” 


Eebruary 10. 

THE SCRIPTURE TESTIMONY. 

“ The testimony of the Lord is sure, making wise the simple.”—Psalm xix. 7. 

Bishop Horne beautifully remarks on the book of Psalms, 
“ The fairest productions of human wit, after a few perusals, like 
gathered flowers, wither in our hands, and lose their fragrancy; 
but these unfading plants of paradise become, as we are accus¬ 
tomed to them, still more and more beautiful; their bloom ap¬ 
pears to be daily heightened, fresh odors are emitted, and new 
sweets are extracted from them. Contemplate God’s word 
In its nature. “ The testimony of the Lord.” Examine its 
contents. 



THE CHRISTIAN A SOJOURNER. 


61 


It is a testimony of man's sin. Thus it is a testimony against 
the human race. Here God testifies against his creatures for 
their ingratitude, rebellion, sinfulness, and indifference. 

It is a testimony of God's grace. The Scripture is a well of 
water, on the surface of which, if you cast your eye, you will see 
reflected both the image of God, and your own likeness. Christ 
says of the Sacred Writings, “They are they which testify of 
me.” They testify of his glory, grace, fulness, love, and salva¬ 
tion, and of the operations of his Spirit. 

It is a testimony of a future state. In the writings of the 
heathen philosophers, what is there to comfort the mind in the 
prospect of death, or to irradiate the darkness of the sepulchre ? 
But “ life and immortality are brought to light by the Gospel.” 
Look at God’s word 

In its property. “ It is sure.” Some sayings are false, but 
“ this is a faithful saying;” some are not worth listening to, but 
this is “ worthy of all acceptation ;” some are uncertain, but this 
is “ sure ;” some though true are trifling, but “ this is life eter¬ 
nal.” Its authenticity might be argued from the character of its 
Author, the fulfilment of prophecy, and the power of religion. 
Every Christian is a living witness that “ the testimony of the 
Lord is sure.” View God’s word 

In its effects. “ Making wise the simple.” By the grace 
of God it enlightens the ignorant and instructs the simple-hearted 
in that wisdom which is from above. 


February 11. 

THE CHRISTIAN A SOJOURNER. 

“Pass the time of your sojourning here in fear.”—Peter i. 17. 

In the verse from which these words are selected, the Al¬ 
mighty is represented under a two-fold character, viz., that of a 
Father and a Judge; and the relationship in which we thus 
stand to him is urged as an argument for our passing the time 
of our sojourning here in fear. Notice 

The nature of the Christian’s life. “ The time of your 
sojourning here.” What a dreadful infatuation has seized man, 
that he should look upon this world as his home and his por- 



62 GOD AN INCORPOREAL AND IMMORTAL BEING. 

tion! It is as if the child on its way to its father’s house 
should sit down, and, foregoing the pleasure of the domestic 
roof, please and divert himself with the flowers that grow by 
the wayside, till the night set in, and he lost all track of the 
road. It is as if a rich heir, going to take possession of his 
estate, were to stop and spend his time in joining little children 
in playing with toys and trifles. Three things suggest them¬ 
selves to the mind with regard to the believers, sojourning here 

View him in his past condition. Whence has the pilgrim 
come ? From the city of Destruction. Bunyan, in his inimi¬ 
table allegory, speaks beautifully on this subject. 

Contemplate him in his present state. What is he ? A so¬ 
journer. How few there are who regard this world in a proper 
light! It is only a link in the great chain of our existence,—a 
narrow vista which opens to the wide expanse of eternity; and 
an immoderate attachment to it deplumes the pinions on which 
alone the soul can soar, and binds it to that which is sensual 
and grovelling. The time of our sojourning here is one of trial, 
danger, and difficulty. Travellers must put up with many in¬ 
conveniences, and the heavenly pilgrim must lay his account 
with many a storm. 

Regard him in his future destination. Whither is he going ? 
He is bound for home. How weak and imperfect are our highest 
conceptions of the glories of the heavenly world ! The termi¬ 
nation of the Christian’s course shall be associated with all that 
is magnificent and sublime. Let me never be satisfied till I can 
say, looking up to my heavenly Father, “ I am a stranger and a 
sojourner with thee.” 


February 12. 

GOD AN INCORPOREAL AND IMMORTAL BEING. 

“ God is a Spirit.”—Johu iv. 24. 

He is an incorporeal being. All corporeal beings consist 
of parts, and so are capable of separation, addition, or diminu¬ 
tion ; but this would be inconsistent with the perfection of the 
Almighty, or the nature of spirits, which do not consist of perish¬ 
able materials. When bodily members are ascribed to God, 



GOD AN INCORPOREAL AND IMMORTAL BEING. 


63 


they are not to be taken literally, hut according to their true 
scope and intent, which is in a clearer form to set forth and 
illustrate the various acts and perfections of the Divine nature, 
to which these members of the body bear some faint resem¬ 
blance. Thus, the eyes and ears of God signify his omniscience; 
his hands and arms denote his power; and his face, the mani¬ 
festation of his favor. We must not conceive of God as having 
a body, or any corporeal members, as some have done, who only 
ground their opinion on the literal interpretation of many 
figurative expressions in Scripture. Our conduct would evince 
the basest ingratitude to God, if, because he is pleased to stoop 
to our weakness, we degrade him to our infirmities. 

He is an invisible being. The proper object of sight is 
color, which arises from the various positions of particles of 
matter, that cause the several reflections of light: but a spirit 
has neither parts nor matter, and consequently must be invisible. 
The Almighty can by his infinite power make visible appear¬ 
ances, as he did of old; but these were not visions of his essence, 
they were merely outward representations, which he formed to 
notify his presence for special purposes ; but as to his own 
exalted nature, he is the invisible God. 

He is an immortal being. A spiritual nature neither has, 
nor can have in it, any principles of corruption, or tendency to 
decay. The very idea of a spirit conveys to the mind some¬ 
thing imperishable, and not affected by material substances. 
This eminently applies to God, who is unchangeable in his 
nature, whose years cannot fail, and who alone is possessed of 
original and independent immortality. How affecting is it to 
think of the millions of the human race who are destitute of 
that revelation which discovers to man the knowledge of God, 
and unfolds to his view the glories of immortality! Let us pray 
that the light of truth may speedily dissipate the darkness of 
error. If God is a Spirit, then he requires spiritual worship, and 
we should seek above all things to be spiritually acquainted 
with him,—to have his fear before our eyes, his grace in our 
hearts, his image on our souls. 

God is a spirit, just and wise, 

He sees our inmost mind; 

In vain to heaven we raise our cries, 

And leave our hearts behind. 


64 


the Christian’s dignity. 


February 13. 

THE CHRISTIAN’S DIGNITY. 

“For whosoever shall do the will of my Father which is in heaven, the same is 
my brother, and sister, and mother.”—Matt. xii. 50. 

These are gracious words, and proceeded from the lips of 
Him who spake as never man spake. In them we have the 
constitution and dignity of the Christian character. 

The constitution of the Christian character. It is well 
for us to consider what is required of us as the genuine follow¬ 
ers of Christ. What is included in doing the will of God ? 

It is to believe. This is expressly stated as being the Father’s 
will. It is more than a common faith: the devils believe and 
tremble; but many who profess Christianity have never trem¬ 
bled before God. This faith is connected with experience ; it is 
of the operation of God, and works by love. 

It is to obey. Obedience is the practical evidence of faith. 
Faith may be compared to a tree planted in the garden of the 
soul, rooted and grounded in Christ, covered with the green 
leaves of a lively profession, watered with heavenly showers, and 
yielding the fruits of obedience, and the graces of the Spirit. 
Our obedience must be right in its principle, sincere in its mo¬ 
tive, evangelical in its spirit, cheerful in its manner, and univer¬ 
sal in its application. 

The dignity of the Christian character. 

It is attended with present benefits. Here is an endearing 
alliance:—“ The same is my brother, and sister, and mother.” 
It includes an interest in his affections, intimate communion and 
sympathy. 

It shall be succeeded with future honors. He who owns 
them here, will not be ashamed of them hereafter. They shall 
be kings and priests unto God, pillars in his temple, and jewels 
in his crown. 

It is conferred without partiality. “Whosoever.” There is 
no restriction but that which we put on ourselves. We cannot 
go beyond the Gospel commission, for it extends to sinners 
whose iniquities have reached unto heaven, are as black as hell, 
and numerous as the sands on the sea-shore. 


job’s desire. 


65 


February 14. 

JOB’S DESIRE. 

u O that I knew where I might find him! that I might come oven to his seat! I 
would order my cause before him, and fill my mouth with arguments”.—Job 
xxiii. 3,4. 

This is the language of a pious soul under the hidings of 
God’s countenance. Job had great trials, but exercised great 
patience under them. Observe here— 

His distressing state. He mourns an absent God ; that 
is, he had lost for a season the sweet sense of his presence. 
How often is this the case with us ! But whence does it arise ? 
Our iniquities separate between him and our souls, so that he 
hides his face from us; they are as clouds gathering around us, 
and obstructing our view of the Sun of righteousness. Our 
souls cleave unto the dust instead of soaring to the skies. 

His anxious wish. He desires to find God. This is a good 
evidence of a renewed heart. How distressing is it, when the 
believer goes from one ordinance to another, to the Bible, the 
field of meditation, the throne of grace, the sanctuary, still ex¬ 
claiming, “ O that I knew where I might find him !” Nothing 
will do as a substitute for God. Without him the world is a 
blank, life a burden, the Bible a sealed book, and ordinances 
tasteless and insipid. 

His fixed determination. 

He would draw near. “ That I might come even to his 
seat.” He would no longer keep at a distance. Thus the 
Christian’s necessities urge him, the goodness of God emboldens 
him, and his desires make him eloquent. 

He would open his cause. “ I would order my cause before 
him.” As if he had said, I would unbosom myself to him, and 
tell him the inward distress and anguish of my spirit; I would 
come, not to complain, but to beseech; not to dictate, but to 
submit; not to charge him with folly, but to take shame to 
myself. 

*He would plead. “ And fill my mouth with arguments.” 
He would remind him of his great name, his former loving¬ 
kindness, his promises, and his power. Let u3 rejoice that God 
is to be found of them that seek him. 

All thy hope on Jesus place, 

Plead his promise, trust his grace. 


66 


PRAYER. 


February 15. 

PRAYER. 

“And all things whatsoever ye shall ask in prayer believing, ye shall receive. 5 ’ 

Matt. xxi. 22. 

Devotion forms a principal part of experimental religion. 
The believer can no more live without prayer, than he can exist 
without breath. It is the soul’s converse with her God; it is a 
ladder fixed on earth, whose top reaches to heaven, on which 
petitions and blessings are continually ascending and descending; 
it is sweet incense offered on the altar of the heart, burnt with 
the fire of the Spirit, and presented before the throne above in 
the censer of the intercession of our Great High Priest; it is the 
native air, the favorite atmosphere, the very element and home 
of the believer. 

“ What an asylum has the soul in prayer !” 

Let us observe two things concerning this duty. 

The matter of prayer. For what are we to pray ? We 
are allowed to seek temporal favors, but our principal solicitude 
should be for those that are spiritual: such as 

A sight of our own depravity. Without this, prayer cannot 
be rightly performed or enjoyed. Unless we see the deformity 
of sin, we shall not breathe after holiness. 

A sense of pardoning mercy. After the wound is opened, we 
must seek to have it healed. When we have seen what we are, 
we must pray that God would make us what he would have us 
to be. 

Increase in spiritual attainments. Ambition in spiritual 
things is allowable, and covetousness is enjoined:—“ Covet 
earnestly the best gifts.” We must pray that we may, in every 
gift and grace, abound more and more. 

The manner of prayer. It is to be “believing.” Prayer 
suffers shipwreck for want of faith, because it dashes on the rock 
of unbelief. We must believe that we need the blessings of 
salvation for our happiness, that we cannot obtain them by our 
merits, that God is willing to confer them, and that the media¬ 
tion of Christ is the only channel through which they can be 
received. May ours be the prayer of faith! What encourage¬ 
ment have we to pray! As often as we draw near to the throne 


THE ADVANTAGES OF MEDITATION. 


67 


of grace, we find ourselves beside an overflowing fountain of 
good—touching the very springs of eternal mercy—in the midst 
of the very treasures of heaven. 


February 16. 

THE ADVANTAGES OF MEDITATION. 

“ Meditate upon these things.”—1 Tim. ir. 15. 

Man is a complication of wonders ; this fact is proved in the 
very curious formation of the corporeal, and the mysterious 
constitution of the mental part of his system ; and in the inti¬ 
mate connection which subsists between two such opposites as 
mind and matter. If there is much to admire in the texture 
and workmanship of the casket, how much more in the exqui¬ 
site nature and imperishable properties of the jewel it contains ! 
Man is a thoughtful and reflecting being; and while his sinful 
nature draws his contemplations down to earth, God calls on him 
to let his thoughts and reflections bear on the objects of an 
unseen world. The world sketches out to our view a pleasing 
landscape of all that is beautiful to the eye, charming to the 
senses, and gratifying to the feelings, and says, Here fix your 
thoughts ; while religion takes us near to it, and shows us that 
it is not a reality, but an ignis fatuus of the mind, which 
eludes our grasp; and leading us to the enjoyment of solid 
pleasures, presents before us a fair and bright prospect of a 
celestial paradise, a crystallized river, and fields of living green; 
and says, “ Meditate on these things.” Meditation may be con¬ 
sidered in 

The variety of its subjects. They are so rich, we can 
never exhaust them; and so delightful that we can never be 
weary of them. Let us meditate on the character and govern¬ 
ment of God, on the glories and excellences of Jesus, and on 
the grace of the Holy Spirit; the vastness of our privileges, the 
nature of our duties, and the brightness of our prospects. 

The extent of its advantages. Consider it more particu¬ 
larly with regard to religious ordinances. 

It prepares us for the observance of them. Meditation is like 
the gentle shower that softens the ground, and prepares it for 



68 


THE NATURE OF MEDITATION. 


the seed. It is the soul’s retiring to dress itself to meet the king 
in his palace. _ . . 

It helps us on the performance of them. It is the spiritual 
digestion of the mind. That which falls on the ear should occupy 
the thoughts in the sanctuary. 

It refreshes us in the review of them. Thus in the. sweet 
exercise of Christian meditation, you shall he satisfied with the 
goodness of God’s house after you have left it. 

It feasts us in the absence of them. There are seasons when 
,we cannot visit the temple ; it is well if we have a store-house 
within. My soul, if there be any virtue, or if there be any praise, 
think on these things. 


February 17. 

THE NATURE OF MEDITATION. 

“ Meditate upon these things:”—1 Tim. iv. 15. 

Such was Paul’s charge to Timothy, but the words will admit 
of general application. The Christian is to be a man of medita¬ 
tion. Let us look at this pleasing duty in 

The peculiarity of its nature. It does not consist in the 
exercise of the memory: many possess a good natural memory, 
who know nothing about spiritual meditation. A good memory 
is a great assistance in this Christian duty, though not always 
connected with it. There is a distinction between study and 
meditation. By study we acquire learning, by meditation we 
turn it to account; by study the mind is filled with knowledge, 
by meditation the soul feasts on it: study consists chiefly in the 
application of the mind, but meditation in the excursions of the 
mind. One has described meditation as the soul being rolled 
into itself. You may be alone, and yet not engaged in this 
exercise. The Christian loves solitude, and feels that he is never 
less alone than when alone. Meditation makes the world ap¬ 
pear to him as a shadowy arch, through which he gazes on the 
bright and expansive sky beyond. It is an exercise, which, 
while it connects the soul with all that is solemn and sublime, 
produces the most elevating and reviving effects on the mind. 
While, therefore, we delight in seasons of social intercourse, let 



the Christian’s desire. 


69 


us never forget tlie charms of solitude, but prize its golden hours. 
One has beautifully remarked—The good man soars to heaven 
in mind, though chained to earth in body: it is thus the superb 
eagle, in the region of thunder, darts along on majestic pinion, 
and seems to say to mortals, “ I was born on the earth, but I 
live in the sky.” 


February 18. 

THE CHRISTIAN’S DESIRE. 

“The desire of the righteous shall be granted.”—Prov. x. 24. 

What a contrast is there between the righteous and the 
wicked! They differ in their principles, feelings, pursuits, pros¬ 
pects, and final destinies. Let us observe here respecting the 
Christian. 

The character he bears. “ Righteous.” None are so by 
nature. This is founded in reason, stated in Scripture, and 
proved by experience. Many are so in their own imagination; 
but some in reality, by God’s grace. Such individuals bear two 
marks; the one is wrought within them. The other is shown 
without. Righteousness is imputed to the soul, and exhibited 
in the life. 

The desire he cherishes. It is excited by Divine grace, 
and therefore very different to that which arises from corrupt 
nature. He desires 

Increase in knowledge . This feeling will strengthen in pro¬ 
portion to the advances he makes. What is the highest point 
of knowledge to which we can attain here, compared with that 
which shall be possessed in glory ? Here there are but a few 
scattered rays of light, which only discover to us more clearly 
the dark clouds of ignorance and imperfection that still envelop 
the mind; but there shall be the full blaze of immortality, dis¬ 
pelling every shadow, and chasing away the last mist that would 
gather around the soul. 

Growth in grace. Many figures are employed in Scripture 
to set forth the pleasing truth of progression in the Divine life. 
“ Forward” is the Christian’s watchword. 

Enjoyment in duty. Too many are contented with the formal 
observance, without the spiritual enjoyment, of ordinances. 




70 


WAITING ON GOl) IN ORDINANCES. 


Support in trial. It is a good evidence when we feel desire 
to be purified in, rather than to be delivered from, the fiery fur¬ 
nace of affliction. 

Rest in glory. This is the consummation of all. When this 
is granted, the Christian has nothing more to desire; his prayers 
ere ended. 

The satisfaction he obtains. His desire shall be granted, 
but how ? Freely, gradually, and entirely. 


February 19. 

WAITING ON GOD IN ORDINANCES. 

“ Waiting for the moving of the water.”—John v. 3. 

The narrative related in the context is highly interesting. 
We have all heard of the pool of Bethesda, and of the angel 
who troubled its waters. It is a just representation of our wait¬ 
ing on God in Divine ordinances. Here is 

A figure to explain. The blessings of the Gospel are set 
forth by a variety of comparisons ; bread to satisfy our hunger, 
milk to nourish, meat to strengthen, wine to cheer, water to 
quench our thirst. They are compared to water— 

Because of its cleansing quality. Sin has overspread our 
soul with its contaminating influence, and nothing can purify us 
but the blood of Christ, the waters of salvation. 

Because of its healing properties. Some waters have me¬ 
dicinal qualities ; and individuals afflicted in various ways, travel 
to a great distance, in order to derive the benefit they are calcu¬ 
lated to afford. There is a river whose streams can heal us of 
our spiritual maladies. 

Because of its reviving influence. How refreshing is water 
to the faint and languid pilgrim; and how exhilarating are the 
waters of salvation to the weary, drooping sinner! Its bless¬ 
ings are in him as a well of water springing up into everlasting 
life. 

A truth to illustrate. It is twofold. 

The inefficiency of human instrumentality. I mean, apart 
from Divine influence. The angel must trouble the waters, or 
there was no virtue in them: will not this apply to ordinances ? 



THE UNSPEAKABLE GIFT. 


n 


Without the Spirit’s aid they can profit us nothing—there will 
be a dead stillness. 

The efficacy of Divine agency. When the angel of the cov¬ 
enant comes down and moves and agitates the waters, how glo¬ 
rious are the effects produced! Sinners stepping in are made 
whole, and the influence extends, not as here, merely to the in¬ 
dividual who was fortunate enough to descend first, but to all 
who are anxiously waiting for the moving of the water. 

A DUTY TO enforce. “Wait.” How? With earnest 
prayer, confident expectation, humble dependence, and continued 
perseverance. 


February 20. 

THE UNSPEAKABLE GIFT. 

“ Thanks be unto God for his unspeakable gift.”—2 Cor. ix. 15. 

God is essentially and immutably good. All the virtues and 
excellences that adorn us as creatures, as well as all the gifts 
and graces that ennoble us as Christians, are the streams issu¬ 
ing from him as the divine Fountain, or the beams descending 
from him as the Father of lights. But Christ is his unspeak¬ 
able gift, for which our unfeigned gratitude is demanded. Ob¬ 
serve 

The gift bestowed. It is styled unspeakable. Jesus is so, 

In the glory he possesses. There is in him, as God and man, 
a combination of excellences, a glory of wisdom, power, love, 
majesty and grace; a glory that outshines the brightness of the 
sun. 

In the grace he manifests. Who can fathom the depths of 
his love, or describe the riches of his grace ? We behold it in 
its heights, and lengths, and breadths, and depths; and in the 
vast contemplation are lost in wonder and astonishment. 

In the sufferings he endured. Were not the pangs of his 
soul unutterable, when the sword of Divine justice pierced him, 
and the arrows of the Almighty fastened on him ? 

In the blessings he bestows. The satisfaction cannot be fully 
expressed; the peace passeth understanding; the hope is with¬ 
in the veil, the joy is unspeakable, and the glory that awaits us 
is yet to be revealed. 




12 


PATIENCE. 


The gratitude paid. God is the Giver. It is according to 
the purposes of his grace, the promises of his word, and the ful¬ 
ness of time. How is this gift to be acknowledged ? 

By an ardent attachment to him. There is everything in 
Christ to attract your love, and secure your regard. “ How 
welcome,” says a living writer, “ is Jesus to a soul taught of 
God; as rural flowers to the sense, when the softening sun 
renders the air genial, when the fields breathe balmy freshness 
in the morning beam; when dew-drops tremble on every leaf; 
and the slow zephyr toils along the landscape, as if laden with 
sweets!” 

By a bold confession of him. If this gift is received in the 
heart, it will be acknowledged openly and fearlessly. 

By active zeal for him. The best way to show our gratitude 
for the Father’s gift, is to seek to spread abroad the Saviour’s 
fame. If God has given us his Son, let us give him our 
hearts. 


February 21. 

PATIENCE. 

“For ye have need of patience, that, after ye have done the will of God, ye 
might receive the promise.”—Heb. x. 36. 

We have need of grace to entitle us to the promise, faith 
to rely on its truth, prayer to plead its personal application, 
hope to animate us in the expectation of its fulfilment, and 
patience and perseverance that we may receive it. Patience 
is requisite, both on a present and future account. We need it 

For the performance of present duty. “ Doing the will 
of God” includes 

Active obedience. As God does not send any into the world, 
so he does not plant any in the church to be idle. His will is 
our standard, and his grace is our support in duty. 

Passive submission. The life of the believer here is contin¬ 
ual exercise; there are many tests by which God tries his peo¬ 
ple. How hard is it to bear with patience accumulated trials; 
and while clouds gather thick around us, and billows roll in 
rapid succession over us, to preserve a calmness and serenity of 
mind, which enables us to smile at the storm, to kiss the hand 
that makes us smart, and say— 




REDEMPTION. 


IS 


“ Blest be that hand, whether it shed 
Mercies or judgments o’er my head : 

Extend the sceptre or the rod, 

Blest hand ! ’tis still the hand of God.” 

For the enjoyment of future happiness. What is “the 
promise ?” It refers to the last promise, the grand consum¬ 
mation of the whole. Thus believers in glory are said to be 
inheriting the promises. There are many motives that should 
excite us to the exercise of patience. Heaven is worth wait¬ 
ing for, the period is not long, our present comforts and pro¬ 
visions are great, impatience ill becomes us, and can do us no 
good; those who are now inheriting, were once pleading the 
promises. 


February 22. 

REDEMPTION. 

“ Eternal redemption.”—i*- *2 

In these two words we have the grand theme of revelation, 
the mightiest work of God, and the best news to man. The 
priests under the law prefigured the Saviour; but he excels 
them in the dignity of his jvrson, the purity of his nature, the 
perpetuity of his office, and the value of his sacrifice. Let us 
contemplate eternal redemption. Every new covenant blessing 
bears the mark of love. 

The blessing it includes. The very term explains its 
meaning ; it is deliverance from spiritual bondage, and an in¬ 
troduction into glorious liberty. Its full extent cannot be 
known till we unite with the redeemed in heaven, where its glo¬ 
ries shall fill our minds with wonder, our hearts with love, and 
our tongues with praise. 

The source from whence it flows. The streams of salva¬ 
tion issue from the fountain of Divine grace. The love of Christ 
prompted him to the work of human redemption. Eveiy new 
covenant blessing bears the mark of love. 

The price by which it is procured. It was such a price 
that none but an Infinite Being could advance. Estimate its 
worth by this, and remember that the degradation to which the 
Saviour stooped, the scenes of suffering through which he 



74 god’s goodness to his people. 

passed, and the costly offering he made, were to procure eternal 
redemption. 

The glory it displays. It throws a bright lustre on all the 
Divine perfections, and makes the glory of each to centre in the 
cross, where mercy and truth meet together, and righteousness 
and peace embrace each other. 

The freeness by which it is distinguished. O delight¬ 
ful fact, while there is here the brightest display of glory, there 
is the freest discovery of grace. “ Liberty to the captive” is the 
Gospel proclamation. 

The obligation it involves. If Christ has redeemed us, 
we must glorify him in our bodies and spirits, which are his. 
At every step let our language be, “ Lord, what wilt thou have 
me to do ?” Let us display more of the life and activity of 
godliness,—and remember that religion is not the dungeon air, 
but the mountain breeze ; not the stagnant pool, but the run¬ 
ning stream. 


February 23 . 

GOD’S GOODNESS TO HIS PEOPLE. 

“ Truly God is good to Israel: even to such as are of a clean heart.*—Psalm lxxiii. 1. 

Asaph, to whom this Psalm is ascribed, was greatly per¬ 
plexed when he saw the prosperity of the wicked, and the 
pains and crosses that attended the righteous; but he went 
into the sanctuary, and there his mind was relieved. He 
here acknowledges God’s goodness to his people The pas¬ 
sage contains a very encouraging declaration. Consider 

Whom it regards. The children of God: those who are 
Israelites indeed. There are several marks they bear. They 
have a heart enlightened in the knowledge of God, attracted 
with the love of God, renewed by the Spirit of God, and con¬ 
secrated to the glory of God. 

What it includes. God is good to all in the gifts of 
providence, but especially to his people in the blessings of 
grace. Three things show this. 

Their past experience. What a change has he wrought in 
them; it was he that brought them from sin’s pernicious road, 



CHRISTIAN CONSISTENCY. 


15 


and led their feet into the way of peace. Believers should 
remember the hole of the pit whence they were digged. 
“Memory,” says Boston, “is the store-house of former expe¬ 
riences, and they are the Christian’s way-marks, by atten¬ 
tively observing which, he may know where he is, even in a 
dark hour.” 

Their present enjoyments. Are they not possessed of a 
peace which passeth all understanding, and a joy, that is un¬ 
utterable, a faith that draws aside the curtain of futurity, and 
exhibits the magnificent objects of an unseen world, and a 
hope that maketh not ashamed? Would they exchange their 
present for their past condition ? 

Their future prospects. Is not Jehovah good in giving 
such exceeding great and precious promises both for time and 
eternity ? Millions above, and multitudes below, unite in con¬ 
firming the truth that God is good to Israel. Can you not add 
your testimony ? 


February 24. 

CHRISTIAN CONSISTENCY. 

w Walk worthy of the vocation wherewith ye are called.”—Eph. iv. 1. 

Paul rejoiced that, though he was in bonds, the word of the 
Lord was not bound. This epistle was written while he was 
“ the prisoner of the Lord.” We have here 

The statement of Christian privilege. Believers are 
effectually called by the Spirit. 

They are called to knowledge. In conversion the darkness 
is removed from the understanding, and the true light shines 
into the soul: they have an unction from the Holy One, and 
know all things. 

They are called to holiness. To serve a holy God, to receive 
holy impressions, to cultivate holy tempers and feelings, and to 
engage in holy pursuits. 

They are called to peace. This is the characteristic of the 
Gospel of Christ, and pervades every part of it; and when it 
shall be universally spread, war shall be heard of no more. 

They are called to glory. How high and dignified is their 



16 


PREACHING JESUS. 


destination 1 All the grandeur and magnificence of the world, 
when put in competition with the bright anticipations of the 
sons of God, are but as the feeble light of a taper to the splen¬ 
dor of the sun. 

The requirement of Christian duty. They are to walk 
worthy of their vocation. There is to be a correspondence 
between their calling and their conversation. If they are called 
to knowledge, they should walk wisely; if to holiness, they 
should walk unblamably; if to peace, they should walk affec¬ 
tionately ; and if to glory, they should walk cheerfully. Let 
us study to make our calling and election sure: if we can dis¬ 
cern the lineaments of the Divine image on our souls, these are 
the counterpart of the golden characters of his love, in which 
our names are written in the book of life. 

“ My name from the palms of his hands 
Eternity will not erase: 

Impressed on his heart it remains, 

In marks of indelible grace: 

Yes, I to the end shall endure, 

As sure as the earnest is given; 

More happy, but not more secure, 

The glorified spirits in heaven.” 


February 25. 

PREACHING JESUS. 

“ Preaching the Lord Jesus.”—Acts xi. 20. 

How true is it, that the blood of the martyrs is the seed of 
the church! The history of the cause of our Redeemer pre¬ 
sents many instances in proof of this. We have one in the 
context. A persecution arose on account of Stephen, the first 
who suffered martyrdom after Christ’s death. Those who were 
scattered abroad at that time went forth with their lives in their 
hands, “ preaching the Lord Jesus.” Observe 

The subject they preached. But what is included in it ? 
It is to proclaim Christ, 

In the glory of his Person. Who does not feel his own 
utter unworthiness, in the contemplation of such a subject as 
this? The sacred writers have employed various images in 



SUCCESS OF THE GOSPEL. 


11 


order to set forth the glories of the only Begotten of the Fa¬ 
ther. They have brought the loveliest objects in nature to 
their aid, hut 

“ All are too mean to speak his worth, 

Too mean to set the Saviour forth.” 

The 'perfection of his work. He came to take away sin, and 
bring salvation. He came that the storm of Divine wrath, 
which was long gathering, and threatened to burst on our 
guilty heads, might be hushed, and pass away from us; that 
our sky might be bright and serene; that, instead of the thun¬ 
derbolts of his anger, we might have the still small voice of 
his love, and instead of the flashing of his vengeance, we might 
have the light of his countenance. 

The loveliness of his example. Thus, as his death is our sub¬ 
stitution, his life is our pattern. In him we have the only per¬ 
fect standard of moral excellence for our imitation. “ The con¬ 
duct of Christ,” says Harris, “ is a copy, a living map of the 
immense expanse of the Divine perfections, reduced from its 
infinite dimensions, and subdued to a scale studiously adapted 
to the feeble vision of man.” 

The triumphs of his cross. The very circumstance which 
his enemies thought would extinguish his fame, and extermi¬ 
nate his cause, established them more securely. Already its 
conquests are great and glorious, multitudes have been at¬ 
tracted to the sacred spot, and found countless blessings; ere 
long all nations shall flow to it, recline under its shadow, and 
eat of its fruits. Am I one of its trophies ? 


February 26. 

SUCCESS OF THE GOSPEL. 

« And the hand of the Lord was with them; and a great number believed, and 
turned unto the Lord.’’—Acts xi. 21. 

That is, with the men of Cyprus and Cyrene, who preached 
at Antioch to the Grecians, the Lord Jesus. Let us observe 
The support they received. “ The hand of the Lord was 
with them.” Bodily members, as well as human passions, are 
ascribed to the Deity, in compassion to our ignorance: thus, as 
his countenance denotes his favor; his eyes, his wisdom, and 



78 


SUCCESS OF THE GOSPEL. 


omniscience; so his hand and arm signify his power. In what 
respects was God with them ? 

To give them suitable qualifications for their work. The 
most splendid natural gifts and acquirements, a mind richly fur¬ 
nished with all the stores of human learning, will not qualify a 
minister for his arduous work, without the Spirit’s teaching; but 
let the heart be divinely impressed and endued from on high, 
and the heralds of the cross go forth with all the earnestness of 
feeling, with the forcible appeal,“ We speak that we do know, and 
testify that w r e have seen,” and we may confidently expect the 
Divine blessing. 

To bestow his gracious presence on their work. They needed 
encouragement in the midst of so much persecution; and the 
consciousness that though the hand of their enemies was against 
them, the hand of the Lord was with them, animated and em¬ 
boldened them in their work. 

To impart his Divine blessing on their work. They had 
had a large measure of success. As they planted and watered, 
God gave the increase. 

The success they obtained. “ A great number believed, 
and turned unto the Lord.” 

Its nature. “They believed.” This was a saving faith im¬ 
planted on the heart by the operation of the Spirit. It was more 
than their embracing the principles of Christianity; it was the 
cordial reception of Christ. 

% Its evidence. “ They turned unto the Lord.” This is a true 
sign of genuine faith; its tendency is practical. 

Its extent. “ A great number.” Thus there was a consider¬ 
able addition to the church. The whole gives us a fine display 
of the wisdom of God in overruling events, which appeared to 
militate against his cause, for the extension and glory of it. 

“ See heathen nations bending 
Before the God we love, 

And thousand hearts ascending 
In gratitude above; 

While sinners, now confessing, 

The gospel call obey, 

And seek the Saviour’s blessing— 

A nation in a day.” 


ADOPTION. 


*79 


February 27. 

ADOPTION. 

“ But as many as received him, to them gave he ]>ower to become the sons of 
God, even to them that believe on his name.”—John i. 12. 

The phraseology here employed, supposes a very awful fact, 
that there are some who reject the Saviour. Look at the verse 
preceding the text, “ He came unto his own, and his own receiv¬ 
ed him not.” Here is a visit of the greatest kindness, and an 
act of the basest ingratitude. But let us notice 

Wiiat the Christian does to the Saviour. He gives him 
a cordial reception. Receiving and believing in Christ are sy¬ 
nonymous terms. It implies 

An acquaintance with him. We do not repose confidence in 
an individual, without a knowledge of him; and if we would 
exercise faith in Christ, we must possess a spiritual acquaintance 
with him. There may be faith in an unseen, but not in an 
unknown Saviour. 

Confidence in him. Believing on his name implies the 
repose of the soul on his atonement, and the grounding of all 
our hopes on his mediation. It is not a nominal hut a real 
faith, not a dead but a living one, not a common but a saving 
one. 

The reception of him. Christ is to be received in all the 
characters by which he is made known, in all the offices he 
performs, in all the blessings he confers, and in all the duties 
he requires. 

What the Saviour does for the Christian. “ To them 
gave he power to become the sons of God.” 

The exalted privilege conferred. They have an honorable 
title; not only a new name, but a new nature. They realize 
much here, but anticipate more in the world to come. They 
are under the care of Divine Providence, in the reception of 
enriching grace, and in prospect of eternal glory. 

The Divine agency acknowledged. “ To them gave he pow¬ 
er.” The original word signifies right or authority. This he 
does by the efficacy of his cross; thus it is procured, by the 
grace of his Spirit, thus it is bestowed. 


80 


LOVE TO THE BRETHREN. 


February 28. 

LOVE TO THE BRETHREN. 

« We know that we have passed from death unto life, because we love the brethren.” 

1 John iii. 14. 

Love is the leading characteristic of the Gospel, and the ful¬ 
filling of the law. If love to God is the essence of religiou, 
love to the brethren is the evidence of it. We shall make and 
answer two inquiries, in the explanation of these words. 

What is the change here referred to ? It is conversion. 
Various figures are employed in order to set it forth. Here it 
is styled a passing from death unto life. Notice 

The affecting condition from which they are delivered — 
“ death.” It is a spiritual death. There are no symptoms of 
life, no principles of life, and no desires after life. The sinner 
is in the grave of the natural state, and hastening to the second 
death. 

The delightful state into which they are introduced —“ life.” 
It consists in the illumination of the mind, the renewing of the 
heart, and the reformation of the life, in devotedness to God, 
and communion with him. This communion is spiritual in its 
nature, delightful in its enjoyment, and divine in its effects. 
This life is associated with dignity, connected with the highest 
satisfaction, progressive in its tendency, and shall he crowned 
with eternal glory. 

The 'peculiar manner in which it is effected. Believers are 
here said to pass from death unto life. But is it their own act ? 
No. Such a change is the effect of the Spirit’s agency. He 
infuses the principles of life into the soul. What a happy 
transition! Have we experienced it ? This leads us to the other 
inquiry— 

How MAY WE ASCERTAIN THAT WE ARE THE SUBJECTS OF IT ? 

There are many ways by which this may be discovered in our 
experience, but the evidence mentioned in our text is of a prac¬ 
tical tendency; “ Because we love the brethren.” Observe 

The objects of this love. “ The brethren.” By this term we 
may understand generally all mankind, but especially believers. 
They are the brethren in Christ, having the same origin, nature, 
privileges, and destinies. 

The manner in which it is to be evinced. Not in word only, 


THE SOLEMN INQUIRY. 


81 


but in deed. By feeling interested in their welfare, by de¬ 
lighting in their society, by rejoicing in their prosperity, by 
sympathizing with them in their sorrows, and by remembering 
them in our prayers. We are not only to love them, as they 
are creatures formed by God’s power, but as Christians renewed 
by his grace. 


March 1. 

THE SOLEMN INQUIRY. 

w And he trembling and astonished said, Lord, what wilt thou have me to do 7” 
Acta ix. 6. 

The repentance of every sinner must afford joy to the friends 
of Christ, because then a soul is saved from death, a brand is 
plucked from the fire, Satan’s empire is lessened, and Christ’s 
kingdom is increased. But surely the conversion of Saul of 
Tarsus was a matter of extraordinary interest. Let us glance at 

The sudden effect produced. The voice of God arrested 
him in his journey to Damascus, when perhaps he was delight¬ 
ing himself with the prospect of making havoc in the church 
there ; an overwhelming blaze of glory shone round about him, 
while the appeal thundered in his ear, “ Saul, Saul, why per- 
secutest thou me ?” 

There was an effect of fear ; “ he trembled.” His conscience 
had been asleep, but now it was aroused, and he who had made 
so many to quake with fear now trembles himself. The mar¬ 
tyrdom of Stephen was, no doubt, fresh in his recollection, and 
guilt seized his soul. This will bo the effect when the Spirit 
pours the rays of Divine light into the darkened mind: we 
tremble before God. 

There ioas an effect of surprise. “ He was astonished” at 
what he saw and heard; astonished at the glory of Christ; he 
had rejected and despised him as a deceiver imposing on the 
credulity of weak-minded men; astonished at the knowledge 
of Christ, that his deeds of infamy had been observed; that bis 
name and thoughts and designs were known to Jesus; astonish¬ 
ed at the love of Christ, that he should not inflict punishment 
on him immediately after exposing his sin; astonished at the 

4 * 



82 


THE HARMONY OF PROVIDENCE. 


power of Christ, that could stem the torrent of his iniquity, and 
arrest him in his errand of blood. 

There was an effect of inquiry. “ Lord, what wilt thou have 
me to do ?” When we find ourselves in the path of error, we 
must inquire for the way of truth. The awakened sinner puts 
this question from a sense of guilt, a view of danger, and an 
apprehension of vengeance. 


March 2 . 

THE HARMONY OF PROVIDENCE. 

“ And we know that all things work together for good to them that love God, to 
them who are the called according to his purpose.”—Rom. viii. 28. 

The providence of God is an interesting subject for our con¬ 
templation, extending as it does from the mightiest to the mean¬ 
est of his creatures. It is so vast that he presides over the 
armies of heaven, and the destinies of states and empires are 
under his control; so minute that a sparrow falleth not to the 
ground without his knowledge of it. This passage gives us an 
animating view of it. 

A description of character. Believers are described 

By their calling. They have the inward call of the Spirit, 
accompanied with Divine power, and according to the eternal 
purpose of God. 

By their love. This will be found in the hearts of all the 
children of God, and is evinced by then* delight in, thirst after, 
communion with, and obedience to him. 

A declaration of comfort. To such individuals, all things 
work together for good. Here note 

Universality. “ All things that is, all the providential 
dispensations of God, not our sins and acts of rebellion against 
him, but his dealings with us. How prone are we to say with 
Jacob, “ All these things are against me !” 

Harmony. “ Work together.” This may allude to the 
mixing up of various ingredients of different medicinal qualities, 
in order to relieve the patient laboring under some bodily 
malady. God often effects the greatest good, by apparently the 
most unlikely means. There must be time for them to work 
and harmonize together, and by-and-by we shall see the glorious 



THE GRACIOUS REPLY. 


83 


Design, “ for good.” This is the end of God in all that con¬ 
cerns us, to wean us from the world, endear us to himself, pre¬ 
pare us for his wall in all things, and ripen us for glory. 

An expression of confidence. a We know;” the Apostle 
does not speak of it as a matter of probability, but as something 
certain. We know it from the word of Scripture, and the tes¬ 
timony of experience. Providence may be compared to a great 
clock, containing in it the most curious machinery, in which 
there are many wheels of various dimensions and complex 
movement; but all is regulated exactly by the great Fountain 
of light, and will go on keeping time and order, till the ultimate 
designs of God are accomplished, 
msm 


March 3. 

THE GRACIOUS REPLY. 

w And the Lord said onto him. Arise and go into the city, and it shall be told thee what 
thou must do.”—Acta lx. 6. 

This was the language of Jesus to Saul of Tarsus, in the 
midst of his trembling and astonishment, when arrested by the 
arm of omnipotence and love, on his way to Damascus. Let us 
notice 

The Divine direction given. In his awakening and con¬ 
viction, a miraculous influence is employed; but he is to receive 
further instructions in the use of means. When the penitent 
sinner, under a deep sense of his guilt, inquires what he must 
do, we have a suitable reply— 

Believe in Christ. This was the direction of Paul and Silas 
to the Philippian jailer. Stay not questioning his willingness, 
for “ every one that asketh receiveth”—doubt not his power, for 
he is “ able to save to the uttermost”—plead not your unfitness, 
for though you are not worthy, you are welcome. 

Repent of sin. This doctrine was proclaimed by the prophets, 
taught by Christ and his apostles, and is now published by the 
ambassadors of truth. The tears of repentance for sin must pre¬ 
cede the emotions of joy on account of pardon. 

Pray for mercy. Prayer is one of the best evidences of a 
changed heart. It was said of Saul, M Behold, he prayeth ” A 



84 


SEEKING CHRIST IN YOUTH. 


single sentence, a groan that cannot be uttered, proceeding from 
a contrite heart, shall never be despised. 

Live to God. Those whom God renews by his grace are bound 
by the most solemn ties to live to his glory. Go, then, to the 
sacred volume, visit the sanctuary, and Divine ordinances; and 
there it shall be told thee what thou must do. Reader, arise, the 
Master is come, and calleth for thee. 


March 4. 

SEEKING CHRIST IN YOUTH. 

“ I love them that love me; and those that seek me early shall find me.”—Prov. 
viii. 17. 

So says our Saviour, under the character of Wisdom; let the 
young remember that he has peculiar claims on them. Note 

What he requires of you. It is to love and seek him. 

The principles you are to possess. “ Love.” This is reasonable 
when you consider who he is, what he became, and what he has 
done. He deserves your supreme affection and regard. “ My 
son, give me thy heart.” If this is not yielded, all your sacrifices 
are vain. 

The practice you are to pursue. “ Seek him.” This implies 
that you have lost him; his image, love, favor, and friendship 
are lost by sin, but they may be regained. Where is he to be 
sought ? In the Scriptures of truth, at the footstool of mercy, 
and in the house of God. How ? Earnestly, constantly, and 
perseveringly. When ? “ Early.” Begin in the morning of 

your days, for there is much to be done; then the mind is more 
susceptible of Divine impressions, and there is a comparative 
freedom from the many hindrances that encompass us in after 
life; and the night cometh when no man can work. The flower 
of youth never looks so lovely as when it bends towards the Sun 
of righteousness. 

What he promises to you. If you love him, you shall be 
loved of him; and if you seek him, he will be found of you. 

The love he hears. How wonderful is it when you consider 
his greatness, your unworthiness, and the ways in which his love 
is manifested! 



DIVINE PROTECTION. 


The assurance he gives. You shall find him as your God in 
covenant, your guide in youth, your refuge in anger, your sup¬ 
port in age, your hope in death, your plea in judgment, and your 
triumph in glory. 

“ The soul that longs to see my face, 

Is sure my love to gain: 

And those that early seek my grace, 

Shall never seek in vain.” 


March 5. 

DIVINE PROTECTION. 

“ He will keep the feet of his saints.”—1 Sam. ii.9. 

This is part of Hannah’s song of praise to God, who had 
given her an answer to her prayers in the birth of Samuel. 
Note 

The character described, “ his saints.” It is often used 
as a term of reproach, but it is a title of honor and dignity. Two 
ideas are included in it. 

Separation. A saint is one set apart for God, for the recep¬ 
tion of his grace, the promotion of his glory, and the eternal 
enjoyment of his presence. Those who are dedicated to God 
must be separated from the world. 

Sanctity. To be a saint is to be made holy, and to have all 
the powers and passions of the mind sanctified for God. 

The truth implied. The saints are exposed to danger, and 
require Divine protection. 

There are dangers within us , and these arise from the deprav¬ 
ity and corruption of the human heart; here is our worst enemy, 
and the seat of all evil. 

There are dangers around us. The world with its flattering 
charms accosts our eye, and presents a gilded cup filled with 
deadly poison; and our adversary the devil goeth about as a 
roaring lion, seeking whom he may devour, so that we have need 
to pray, “ Hold thou me up, and I shall be safe.” 

The safety insured. “ He will keep the feet of his saints,” 
that is, all that belongs to them, even to the lowest part of the 
body, shall be under his care; he will establish their goings, 



CHRISTIAN HUMILITY. 


Keep them from falling, and order all their steps. Let us there¬ 
fore commit our way to him, and go forth in his strength, rest¬ 
ing on the arm of Omnipotence. We may meet opposition in 
our course, hut it shall be overruled for good. The young tree 
that is shaken by the wind may lose some leaves, and some fruit 
too; but the root only strikes itself deeper into the ground, and 
the branches are prepared for a richer crop of fruit, when the 
summer returns. 

“ He guards thy soul, he keeps thy breath, 

Where thickest dangers come: 

Go and return, secure from death, 

Till God shall call thee home.” 


March 6. 

CHRISTIAN HUMILITY. 

“ Humble yourselves in the sight of the Lord.”—James iv. 10. 

We cannot fail to remark, in reading the Scriptures, what an 
inseparable connection exists between duty and privilege. We 
serve a good Master, who, while he does not require more than 
we can render, promises more than we can ask or think. Look 
at the passage before us. Here is 

An important duty. It is that of humility. 

Reason teaches it. How natural is pride to man! It is a 
noxious weed that grows in the garden of nature, and nothing 
but the grace of God can root it up. Should not the finite crea¬ 
ture be humbled before the infinite Jehovah ? Is it not unrea¬ 
sonable for a weak and perishing worm of the earth to indulge 
in feelings of pride ? 

Scripture enforces it. . It is enforced by precept and example. 
How much is said in commendation of this Christian grace, and 
by what a variety of motives are we urged to cultivate it. It is 
represented as desirable in itself, ornamental to the character, 
and beneficial in its results. 

Our welfare requires it. We must be humbled before the 
cross, ere we are elevated to the throne. Grace is given to the 
humble. A proud Christian! It is an anomaly, a contradiction 
in terms; you may as well talk of an honest thief, an ignorant 



CHRISTIAN EXALTATION. 


87 


philosopher, or a cowardly hero. Humility adorns its possessor. 
The humble Christian seeks not the approbation of the thought¬ 
less multitude, but is satisfied to cast in his lot with the despised 
few; and rejoices that his witness is in heaven, and his record 
on high. He may be compared to the violet which rises but a 
little way above the ground, and hangs down its blushing head, 
and covers its beauties with its own leaves; and were it not that 
the odor of his many virtues drew the attention of those around, 
he would choose to bloom and wither in solitude. Let me, then, 
cultivate this grace, and learn of him who was meek and lowly 
in heart. 


“ The saint that wears heaven’s brightest crown, 
In deepest adoration bends ; 

The weight of glory bows him down 
The most when most his soul ascends: 
Nearest the throne itself must be 
The footstool of humanity.” 


March 7. 

CHRISTIAN EXALTATION. 

“ And he shall lift you up.”—James iv. 10. 

The sentiment of the whole verse is in accordance with the 
maxim of the Saviour,—“ He that humbleth himself shall be 
exalted.” We have here 

A pleasing promise. It is made to humble souls. God 
lifts them up from despair by a sweet sense of pardon. Some¬ 
times the load of guilt is felt so heavily by the poor sinner, that 
mercy is despaired of, and his case is viewed as desperate ; but 
in God’s own time the promise is fulfilled, and as the bright 
beams of the Divine favor pierce the dark clouds of sin, and 
scatter them to the four winds of heaven, a cheering voice is 
heard,—“ Arise, shine, for thy light is come, and the glory of 
the Lord is risen upon thee.” Thus God lifts upon us the light 
of his countenance. 

He lifts them up from affliction by the comforts of his grace. 
When the hand of his fatherly correction is on them, the arm 
of his paternal love and pity is beneath them. And when he 



88 


THE ATTRACTION OF LOVE. 


has tried them in his own way, and for his own wise and gra¬ 
cious designs, he will bring them forth. 

He lifts them up in death with his cheering presence. Death 
is the tribute money that every believer must pay before he en¬ 
ters the gate of heaven. “ Flesh and blood cannot inherit the 
kingdom of God.” Though the poor body is brought low in 
death, how often is the soul lifted up ! What ravishing views 
has it of Christ and things divine, even while grappling with the 
last enemy ; and longing for a release from the prison of clay 
and the contaminating influence of sin, to breathe in the pure, 
untainted atmosphere of immortal bliss ! 

He will lift them up from the grave at the last day. Their 
mortal remains are deposited in the tomb, only for a certain 
period. At the resurrection, the trumpet of the archangel 
shall wake them, and the Divine power shall collect and re-ani¬ 
mate their scattered dust, so that in their flesh they shall see 
God. 

He will lift them up to the glories of heaven. What an ele¬ 
vation !—The happy saint raised to the very throne of the great 
Eternal; lifted up above the reach of all that would degrade its 
nature, defile its purity, interrupt its enjoyments, or disturb its 
blissful contemplations. Let us cultivate a humble spirit, and, 
disdaining to thirst after worldly distinctions, seek that honor 
that cometh from above. 


March 8. 

THE ATTRACTION OF LOVE. 

“ I drew them with cords of a man, with bands of love; and I was to them as they 
that take off the yoke on their jaws, and I laid meat unto them.”—Hos. xi. 4 

This chapter records Israel’s sins and God’s mercies. In the 
text we have three things that God does for his people. Let us 
look at each in the order in which they stand. They may be 
expressed in three words. 

Attraction. “ I drew them.” Observe 
Its nature. It supposes a state of distance. The design of 
God in the Gospel is to draw man to himself. Sin has enticed, 
mercy attracts. This is a drawing from the paths of sin to the 



THE ATTRACTION OF LOVE. 


89 


ways of holiness, to the throne of grace, the house of God, the 
cross of Christ, and the glories of heaven. 

Its Agent. It is God himself. The corruptions of the hu¬ 
man heart are so strong, that nothing short of a Divine power 
can subdue them. 

Its method. “ With cords of a man, with hands of love.” It 
is reasonable. The Almighty condescends to reason and plead 
with us, that we may reason with ourselves. He argues the 
case with us, as one man would with another. It is affection¬ 
ate :—“ With bands of love.” The Gospel breathes love, and 
is calculated to attract the mind and win the heart. The awful 
denunciations of the law must always be connected with the 
sweet accents of the Gospel. 

Liberty. “ And I was to them as they that take off the 
yoke on their jaws.” Here is an allusion to the merciful hus¬ 
bandman, who does not keep his cattle continually at work, but 
releases them from the yoke, that they may rest and eat. In 
the cultivation of the land in eastern countries, it was the gene¬ 
ral custom to use oxen. Thus the Israelites were rescued from 
Egyptian bondage ; and the sinner, in the day of conversion, is 
made free, rescued from the dominion of sin, the course of the 
law, and the tyranny of Satan. 

Provision. “ And I laid meat unto them ;” as the husband¬ 
man does when his cattle are unyoked. Those who are drawn 
to God, and made free, have an appetite for spiritual provision. 
The food God gives to his people is 

Suitable as to quality. Adapted to the soul’s capacities and 
wants. Not that which perishes, but that which endures unto 
everlasting life. It is “ laid unto them,” brought nigh, in the 
covenant of mercy, the announcements of Scripture, the preach¬ 
ing of the Gospel, and the teaching of the Spirit. 

Sufficient as to quantity. There is in the Gospel a rich 
abundance, 

“ Enough for each, enough for all, 

Enough for evermore.” 


90 


DIVINE GUIDANCE. 


March 9. 

DIVINE GUIDANCE. 

“ Thou shalt guide me with thy counsel.”—Psalm lxxiii. 24. 

Religion is the only source of true happiness ; it yields us 
the purest pleasures in time, and reveals to us the brightest joys 
in eternity. It is a system admirably adapted to the immor¬ 
tal nature of man, and nothing else can restore us to primeval 
happiness. It enables its possessor to exercise unshaken confi¬ 
dence in God, both with regard to this world and that which is 
to come. Let us consider what God secures to his people in 
this life. * 

Divine guidance. How necessaiy is this ! Many of our 
dangers we do not perceive till we have passed them. These 
arise from various sources; our inward corruptions, the strata¬ 
gems of Satan, and the influence of the world. There is nothing 
so dangerous to our bodies, as the world is to our souls. How 
does God guide his people ? 

By the directions of his word. The Bible is our Divine 
chart; a map of the celestial as well as the terrestrial world: 
here are marked out in legible characters, the way we are to 
pursue, the innumerable dangers to which we are exposed, and 
the heavenly country to which we are bound. If we have not 
open manifestations of his presence, still we have the epistles of 
his love. 

By the teaching of his Spirit. By nature we are wandering 
in error, but he guides us into all truth, and keeps us in the 
way everlasting. We must watch the motions and leadings of 
his Spirit; and thus seek Divine direction. 

By the intimations of his providence. The Providence of 
God is to us what the pillar of cloud and fire was to the Israel¬ 
ites. We must not move when the cloud rests, nor remain sta¬ 
tionary while it is in motion. 

“ Let the fiery, cloudy pillar 
Lead me all my journey through.” 


FUTURE GLORY. 


91 


March 10. 

FUTURE GLORY. 

“ And afterwards receive me to glory.”—Psalm Ixxiii. 24. 

The thoughts, contemplations, and desires of the generality 
of mankind are bounded by time, and riveted to earth ; but not 
so with the Christian : he pursues a nobler course, breathes in a 
purer atmosphere, and is allured to brighter worlds ; and, adopt¬ 
ing the sentiment of Asaph, he exclaims, “ Thou shalt guide me 
with thy counsel, and afterward receive me to glory.” God en¬ 
sures to his people 

Future glory. Let us remark 

The prospect . “ Glory.” Heaven is often thus described by 

way of eminence. It is glory’s native seat. Every object and 
association connected with it is glorious. The condition to which 
we shall be raised, the powers with which we shall be endowed, 
the visions we shall behold, the discoveries we shall make, the 
occupations in which we shall be engaged, and the company 
with whom we shall mingle, all will be glorious. 

The introduction. “ Thou shalt receive me.” Believers are 
first received into a state of grace, and then into a state of glory. 
They are received as an act of sovereign love and mercy, received 
with the approving smiles of God, the shouts of angelic hosts, 
and the welcome of redeemed spirits. 

The period. “ Afterward.” Why does not God take his 
people to glory immediately on their conversion ? To answer 
his own wise ends and purposes. They are instrumental in car¬ 
rying on his cause on earth. He works in them at conversion, 
and by them afterward. Remember, then, it is in God’s time 
you are to be taken home ; heaven will be delightful when you 
are best prepared for it: the child would pluck the apple while 
it is green, but its taste would be more agreeable if he w ould 
wait till it is ripe. Glory will be yours, after your work is done, 
your graces tried, and your patience perfected. 

“ These glories shine and pleasures roll, 

That charm, delight, transport—the soul; 

And every panting wish shall be 
Possessed of boundless bliss in Thee.” 


92 


THE SPIRIT OF CHRIST. 


March 11. 

THE SPIRIT OF CHRIST. 

« Now if any man have not the Spirit of Christ, he is none of his.”—Rom. viii. 9. 

This passage is familiar to the ear ; but the question is, is its 
importance impressed on the heart ? Note 

The designation of the Spirit. “ The Spirit, of Christ.” 

, Why is he so called ? Two reasons may he assigned :—First, 
as he is given to Christ, and that not by measure as to believ¬ 
ers ; secondly, as bestowed on the Christian in connection with 
the work of Christ. 

The operations of the Spirit. 

He enlightens the understanding in the knowledge of Christ. 
Till his heavenly beams shine into the soul, all is darkness; he 
glorifies the Saviour in our experience. 

He captivates the affections with the love of Christ. He 
kindles the celestial flame of love in the cold, freezing soul; and 
it burns with a holy glow, and throws warmth and animation 
into our devotional exercises and religious engagements. 

He inclines the will in obedience to Christ. No power short 
of that which he exerts can bend the proud spirit. There is no 
violence employed against the sinner; he is powerfully yet 
sweetly inclined; made willing in the day of God’s power. 

He forms the soul in the likeness of Christ. An interest in 
his sacrifice is always associated with a conformity to his image. 
As the wax must be melted before it can receive the impression 
of the seal; so the heart must be softened by the fire of the 
Spirit, ere it can receive the image of Christ. 

The evidences of the Spirit. How may we know that we 
have received it ? Those who have the Spirit of Christ within, 
will display the temper of Christ without. It is a spirit of 
humility, meekness, peace, love, and gentleness. Let the text 
be a touchstone to you, to try your dispositions, tempers, services, 
feelings, and all your actions. • 

“ Oh! may a temper, meek and mild, 

With gentle sway our souls possess; 

Passion and pride be thence exiled, 

And to be blest, still may we bless.” 


ELIHU’S ADVICE TO JOB. 


93 


March 12. 

ELIHU’S ADVICE TO JOB. 

“ Surely it is meet to bo said unto God, I have borne chastisement, I will not 
offend any more: that which I see not, teach thou me: if I have done iniquity, I 
will do no more.”—Job xxxiv. 3J, 32. 

The third petition in our Lord’s prayer is soon uttered, but 
not easily felt—“ Thy will be done.” It is more difficult to 
suffer than to do the will of God ; to lie passive at his feet, than 
to engage in the active duties of religion. We have before us 
part of Elihu’s advice to Job in his afflictions. The sentiment 
it contains are worthy our notice. 

Let us explain them. Here are four things. 

It is the language of submission. The word chastisement is 
in italics, which shows that it is not in the original; we may 
therefore refer this act of submission to any of those crosses 
with which the Almighty visits us. We should desire not so 
much the removal of the stroke, as the sanctification of the 
trial. 

It is the language of confession. This is implied rather than 
expressed. “ I will not offend any more.” God shows us our 
sinfulness in our sufferings. Some will not be brought to the 
full confession of their guilt without the fiery trial of affliction. 

It is the language of promise. “ If I have done iniquity, I 
will do no more.” Thus when the parent corrects the dis¬ 
obedient child, he not only requires of him a confession of his 
faults, but a promise of future good behavior. 

It is the language of desire. u That which I see not, teach 
thou me.” Prayer is like an arrow that pierces the dark clouds 
of affliction, and makes them break, with blessings, on the Chris¬ 
tian’s head; but the arrow will fall to the ground, unless the 
bow is strung and bent in a dependence on the power of the 
Spirit. Our afflictions are sent for our instruction. There are 
many things that we see not in the light of prosperity, but 
which are clearly discovered in the darkness of adversity. Christ 
has no disciple that is not introduced into the school of affliction. 

Let us enforce them. The propriety of such a course will 
appear. 

When we consider our deserts. Should the sinner complain 
because he is a sufferer ? Is it meet for the disobedient child to 
upbraid his father when he is correcting him for his faults ? 


94 


THE SOURCE OF SPIRITUAL BLESSINGS. 


When we consider God's designs. It is not for his pleasure, 
but our profit, that he afflicts us. Look at his power; who can 
resist him?—his sovereignty ; who can question the order of 
his arrangements ?—-his wisdom; who can dispute it ? The axe 
might be laid to the root in justice, but the pruning-knife is ap¬ 
plied to the branch in mercy. It is a true sentiment, that God 
orders all his blackest providences in the world, like dark clouds, 
to be the watering-pots of the garden of his church, that the 
fruits and flowers of it may be brought to maturity. 


March 13. 

THE SOURCE OF SPIRITUAL BLESSINGS. 

“ Now the God of hope fill you with all joy and peace in believing, that ye may 
abound in hope, through the power of the Holy Ghost.”—Rom. xv. 13. 

Religion ennobles the character, exalts the feelings, and 
promotes the happiness of its possessor. It teaches him to 
cultivate a disinterested, kind, and benevolent spirit; such as 
Paul displayed. We have reviewed the nature and the meas¬ 
ure of those blessings he desires for his friends; let us now 
contemplate 

The source from whence they proceed. “ The God of 
hope.” He is the fountain of hope ; its streams can only flow 
to us from him; he is the author and object of it; without him 
not one ray of hope can shine into the soul. 

The means by which they are obtained. “ In believing.” 
Without faith we can have no acceptance with God, no comfort 
in the soul. The blessings to which we have referred are pecu¬ 
liar to believers; they cannot be enjoyed while we are in a 
natural state—faith gives us a capacity for the delightful feel¬ 
ings which they impart. 

The agent by whom they are bestowed. “ Through the 
power of the Holy Ghost.” And what are we, what can we do, 
or feel, or enjoy without his power ? He turns our darkness 
into fight, pours the oil of joy and peace on the troubled soul, 
and produces a heavenly calm; this power makes us to abound 
in hope. Oh ! shall we not invoke it ? Blessed Spirit, exert 
thy power on me, bear thy testimony with me, and seal me 
thine to the day of redemption. 



ABUNDANCE OF SPIRITUAL BLESSINGS. 


95 


March 14. 

ABUNDANCE OF SPIRITUAL BLESSINGS. 

u Now the God of hope fill you with nil joy and peace in believing, that ye may 
abound in hope, through the power of the Holy Ghost.”—Rom. xv. 13. 

This is the best desire we can express on behalf of those 
whom we love and wish well to. Note 

The blessings implored. They refer not to the wants of 
the body, but to those of the soul, the nobler part of our being. 
Let us, then, look at them. 

Joy. This is a feeling the Gospel is designed and well 
calculated to impart—a joy that is solid in its foundation, rea¬ 
sonable in its nature, holy in its tendency, and lasting in its 
duration. 

Peace. This blessing refers to the tranquillity of a conscience 
calmed by the blood of Christ; an inward composure and 
serenity of mind, arising from the delightful persuasion of our 
reconciliation to God. It results not from ignorance of our dan¬ 
ger, but the knowledge of our safety. 

Hope. The Christian’s hope is not founded on the rotten 
basis of human merit, but the firm foundation of God’s grace. 
It is heavenly in its origin, influences, and consummation. 

The measure desired. Our danger is not in asking too 
much from God, but in expecting too little. Paul prays for the 
Romans, 

That they might be filled with all joy and peace. There is 
a fulness and satisfaction in religion which the world can never 
yield. How much enjoyment in the divine life we lose by our 
indifference! We are often mourning in the valley of despond¬ 
ency, when we might be rejoicing on the mount of assurance; 
we are often driven backwards and forwards, and hindered in 
our progress, when we might be going full sail towards the 
destined port. 

That they might abound in hope. The aboundings of hope 
produce feelings of joy. We may entertain a hope of heaven, 
and have a good hope, yet not be said to abound in it. It 
should be our first care to possess it, and then to have it more 
abundantly. 


The Lord will hear us in his name, 

Nor shall our hope be turned to shame. 


96 


DELIGHT IN PRAYER. 


March 15. 

DELIGHT IN PRAYER. 

“ Delight thyself also in the Lord; and he shall givo thee the desires of thine 
heart.”—Psalm xxxvii. 4. 

True piety, while it softens and humbles the soul, secures to 
the believer the most refined enjoyments. Let us contemplate 
the Christian’s delight in prayer, three ways. 

Its nature. It greatly differs from the false and delusive 
pleasures of the world. 

It is a delight in the object of prayer —and that is God him¬ 
self—in the perfections of his nature, the bounty of' his provi¬ 
dence, the discoveries of his word, and the blessings of his 
grace. 

It is a delight in the medium of prayer —and that is Christ. 
We cannot approach the Father but through the mediation of 
the Son. Our prayers will have no sweet-smelling savor, un¬ 
less they are perfumed with the incense of his sacrifice and in¬ 
tercession. 

It is a delight in the exercise of prayer. The man who re¬ 
joices in God must delight in prayer ; the seasons of devotion 
are reflected on, and anticipated by him with feelings of holy 
pleasure and delight. 

Its source. It is not human but Divine. It springs 

From the operations of the Spirit. If the soul is animated, 
and burns with devotion, it is he that enkindles the fire—the 
Spirit is the spring that moves us, the wind that blows on us, 
the power that influences us, and the light that illumines us. 

From the supplies of grace. If the Spirit lights up the fire 
of devotion in the heart, grace is the oil that keeps it alive. We 
cannot delight in prayer if we are not spiritually quickened. 
Prayer without grace is prayer without wings. 

From the reception of former favors. Those who have found 
mercy, and obtained help from God in the past, should de¬ 
light in approaching him, that his gracious acts may be re¬ 
peated. 

Its advantages. They are inestimable, beyond calculation, 
and surpassing human conception. Prayer accomplishes won¬ 
ders for the believer ; it inspires him with lively emotions of joy, 
emboldens him in danger, supports him in the conflict, consoles 


JUSTIFICATION. 


97 f 

him in sorrow, animates him in death, and lights him to glory, 
where the language of prayer shall be exchanged for the shouts 
of praise. 


March 16. 

JUSTIFICATION. 

“ Being justified freely by his grace, through the redemption that is in Christ 
Jesus.”—Rom. iii. 24. 

It is delightful, when clear views and perceptions of Gospel 
truth are connected with the experimental enjoyment of its 
blessings, and a practical regard to its duties. The most impor¬ 
tant inquiry we can possibly make is, “ How can man be just 
with God ?” This passage furnishes us with a satisfactory an¬ 
swer. Note 

What it is. With regard to justification, two things may 
be observed. 

What it implies. There is the supposition of a charge pre¬ 
ferred, and that charge is sin against God. There is not only 
the fact of alienation from God, but the act of enmity to God 
—thus we are under the law, and amenable to it. 

What it includes. To be justified, is to be freed from impu¬ 
ted guilt, and thus released from threatened punishment. It is 
to be acquitted in the court of heaven, and to find acceptance 
with God. 

How it is bestowed. “ Freely by his grace.” The agent 
is God himself; the source, “ his grace,” which is an overflow¬ 
ing fountain, sending forth the streams of light and life, love and 
joy, and every blessing. The manner is “ freely”—as an act of 
Divine mercy, and not the fruit of human merit. 

Whence it comes. “ Through the redemption that is in 
Christ Jesus.” 

He died to procure it. No price of less value than he paid 
could obtain our acquittal from punishment, and our acceptance 
with God ; and the whole universe could not produce a more 
costly ransom. 

He rose to insure it. When he died on the cross, justice ar¬ 
rested him with her strong arm ; when he arose from the tomb, 
she led him forth with a smile, mingling her shouts with mercy’s 
5 



98 


DRAWING NIGH TO GOD. 


triumphs ; while wisdom, holiness, truth, and power, followed in 
the train. 

He lives to confer it. He is exalted to the highest honors, 
and for the discharge of the most important work. Let me 
never seek to be justified at the tribunal of the law, alone ; but 
take with me the Advocate, whose skill enables, and whose com¬ 
passion will prompt him to plead my cause. 


March 17. 

DRAWING NIGH TO GOD. 

“ Draw nigh to God, and he will draw nigh to you.”—James iv. 8. 

Man by nature is far from God; by grace, he is brought 
near ; and in glory he is nearest of all. The first is the misera¬ 
ble state of the unregenerate ; the second is the happy condition 
of believers on earth ; and the third is the triumphant destina¬ 
tion of the saints in glory. In this passage, observe 

What is required of us. It is to draw nigh to God. 

The medium. We cannot approach him as an abstract 
God; sin has cut off the channel of communication between 
earth and heaven; so that all our transactions with the Divine 
Being must be carried on through the mediation of Christ. 
The Divine glory would overwhelm us; but Christ’s flesh, as a 
veil, softens its brilliance, and takes away the edge of its bright¬ 
ness. 

The means. We must draw nigh to God at the throne of 
grace, in the temple, in the scenes of meditation, and in all the 
divinely instituted ordinances. 

The manner. It must be done in the exercise of faith—in 
the spirit oi humility—with holy love and desire—and with 
godly fear and reverence. 

The end. What have we to do with him ? Much every 
way, both in rendering praise to him, and receiving benefits 
from him. Draw nigh to him as a Friend for help, a Father for 
compassion, a Master for instruction, a Physician for health, a 
Sun for light, and a Shield for protection. 

What is insured to us. “ He will draw nigh to you.” This 
promise may be regarded in 



man’s death. 


99 


Its extent. He will draw nigh to supply our wants, forgive 
our sins, impart his grace, support us in every trying scene, and 
cheer us in the vale of death. 

Its security. All this is insured from the testimony of his 
word, and the experience of every believer. Let me exclaim, 

“ If thou, my Jesus, still be nigh, 

Cheerful I live, and joyful die : 

Secure when mortal comforts flee, 

To find ten thousand worlds in thee.” 


March 18. 

MAN’S DEATH. 

“ What man is he that liveth, and shall not see death ?”—Psalm lxxxix. 48. 

Solemn words indeed—but how slight and transient is the 
impression they produce on the mind! Let us now contem¬ 
plate 

Man’s death. Four things may be noticed with respect to 
death. 

It is solemn in its nature. Death is a separation between 
the soul and body, the material and immaterial part of our be¬ 
ing. It terminates the period of our probation here. It is a 
sleep from which the believer shall awake to immortal glory; 
the Divine promises are the pillows on which he rests; and the 
voice of his Redeemer shall arouse him from his sweet repose at 
the last day. 

It is certain in its approach. This is implied in the passage 
before us; and it is evident from the appointment of God, and 
from the principles of which the human body is composed, which 
are perishing, and tend to decay. We live among the ruins of 
past generations, and tread upon the graves of the departed. 
Beneath our feet is the scattered dust of many a dissolved taber¬ 
nacle, whose inhabitant has long since passed into eternity. We 
have the announcement of death in the Bible, and the sentence 
of death in ourselves. 

It is universal in its extent. Death passes on all men; be¬ 
cause the contaminating influence of sin has overspread the 
human family. It regards neither the bloom of youth, nor 




100 


THE SAFETY OF BELIEVERS. 


the wrinkles of age; the rags of the poor, nor the robes of the 
rieh. , 

It is eternal in its consequences. Then our destinies will be 
irrevocably fixed; and death will conduct us either to the joys 
of the blessed in heaven, or to the torments of the lost in hell. 
Let us familiarize ourselves with the subject of death. This 
will slope our way to the tomb, and by dying daily, we shall 
at last die peacefully. It has been beautifully remarked, that 
meditation on death will give a grand and mellow tint, to our 
habits of thinking; as a great ocean exposed to the rising sun 
borrows from its edge to the farthest bound of waters, a celestial 
glow of light. 


March 19. 

THE SAFETY OF BELIEVERS. 

« My Father, which gave them me, is greater than all; and no man is able to pluck 
them out of my Father’s hand.”—John x. 29. 

Jesus the good Shepherd is here speaking of the safety of his 
people, who are the sheep of his pasture. Note 

A pleasing truth stated. The gift of a people to Christ. 
They are given to be redeemed by his power, washed in his 
blood, sanctified by his Spirit, enriched by his grace, and con¬ 
formed to his image—given to him as a reward, his triumph, 
and his joy—given to him as jewels to deck his crown, as sub¬ 
jects to people his empire, as children to obey his commands. 
They have many marks belonging to them, by which they are 
distinguished from the world. 

A painful fact implied. Attempts are made to deprive 
Christ of his people. Our enemies are numerous and power¬ 
ful. There is a deceitful heart within, and a wicked world 
without. 

“How oft have sin and Satan strove 
To rend my soul from thee, my God.” 

An encouraging assurance given. “ Ho man is able to 
pluck them out of my Father’s hand.” Their safety is insured 
from 

The power of God. “ My Father, which gave them me, is 




PERSONAL DEDICATION TO GOD. 


101 


greater than allgreater than all the friends or enemies of the 
Church. For man to strive with God, is weakness itself contend¬ 
ing with Omnipotence. The hearts of all men, as well as the 
elements of nature, are under his control. 

The love of God. The power of the Almighty proves he can 
defend his people, and his love assures us that he will. 

The 'purpose of God. As a mighty rock in the midst of the 
ocean, surrounded by the tumultuous waters and the foaming 
billows, remains unmoved, so the purposes of God are fixed and 
unalterable; and his glorious designs shall be fulfilled, notwith¬ 
standing the rage and fury, pride and passion, of those who op¬ 
pose him. Let the friends of the Redeemer rejoice in their safety, 
and live near to God; but let his enemies tremble, and turn from 
their evil ways. 


March 20. 

PERSONAL DEDICATION TO GOD. 

w I beseech you therefore, brethren, by the mercies of God, that ye present your 
bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” 
—Rom. xii. 1. 

Amidst all the darkness with which sin has overspread our 
moral atmosphere, there are some rays of light darting from 
above, to penetrate the gloom, and assure us that our restoration 
to the image, favor, and friendship of Jehovah may be effected; 
and there is required on our part a personal dedication to that 
Being from whom we have so deeply revolted. Three things may 
be observed in this passage. 

The duty it enjoins. It is the presentation of a sacrifice 
to God; not an expiatory but an eucharistical one; not an 
offering of atonement for sin, but of acknowledgment for a Sa¬ 
viour. 

Its nature. “ Your bodies.” But why is not the soul men¬ 
tioned ? The inferior part of our system is expressly named, to 
show that nothing is to be kept back from God ; we must sur¬ 
render the meaner as well as the nobler part of our nature; the 
members of the body as well as the powers of the mind; the cas¬ 
ket as well as the jewel. 

Its property. “ A living sacrifice.” Not the dead body of a 



102 


man’s life. 


formal profession, but the living soul of spiritual devotion. How 
many are there, who, instead of presenting to God the ardor and 
vigor of their youth, a lively offering, give him their hoary hairs, 
grown gray in Satan’s service, and thus drag the sacrifice to the 
altar, after it has lost its animating power ! 

The direction it affords. It must be voluntary; “ that 
ye present your bodies.” There is no constraint, but the love of 
Christ; no compulsion, but the power of the Spirit. It must be 
“ holy.” Personal holiness, and purity of motive and design, 
are required in every true worshipper of God. 

The motives it supplies. There is the gentleness of Paul’s 
appeal. “ I beseech you, brethren.” The mildness of affection 
will do that which the rage of passion never can accomplish. 
The human heart is better taken in a calm than in a storm. 
“ The mercies of God” should lead us to this act of self-dedica¬ 
tion. Here is a fine field for our contemplation ; let us range 
in it, admiring the loveliness and variety of its objects till we feel 
ourselves constrained to erect our altar, and present our sacri¬ 
fice. Another motive is, that such an offering u shall be accept¬ 
able unto God ;” and it can only be through the mediation and 
merit of our great High Priest. Lastly, we are urged by the 
reasonableness of religion. The word translated “ reasonable ser¬ 
vice,” may be rendered, “ logical worshipit is so, as it agrees 
with all the principles of sound reason, as well as the precepts of 
sacred revelation. 


March 21. 

MAN’S LIFE. 

u What man is he that liveth, and shall not see death ?”—Psalm Ixxxix. 48. 

We have much to lead us to a consideration of our latter end. 
Time, in its measured portions, is continually wearing away; 
there is an annual death in nature; day after day sinks into the 
grave of night, and a solemn voice re-echoes from the hollow 
sepulchre, “ What man is he that liveth, and shall not see death V 
Let us contemplate 

Man’s life. It may be regarded in many points of view. 

Its sorrows. The time of our life is like the ocean in a storm, 



HYPOCRISY AND PATIENCE. 


103 


where one wave rolls incessantly upon another. What trying 
scenes! what painful anxieties! “ Man is born to trouble as the 

sparks fly upward.” 

Its uncertainty. Dangers surround us, both seen and un¬ 
seen : death lurks in secret ambush, and often rushes on his 
prey without a moment’s warning. All around us ministers 
to our destruction : the air we breathe is big with death—the 
medicine that purifies, exhausts—the labors in which we engage, 
enfeeble us—and wo are hastening to the house appointed for 
all living. 

Its shortness. We have noticed the shadow swiftly passing 
along the ground in a cloudy day, suddenly darkening the places 
irradiated before by the beams of the sun, but as quickly disap¬ 
pearing. Such is the life of man; for he fleeth as a shadow, 
and continueth not. 

Its value. Who can estimate it aright ? How sublime are 
the purposes for which it is given! It is the day of salvation; 
it is the golden season when grace may be obtained ; it is the 
period when the ship of the Gospel lies in our harbor, bound 
for Immanuel’s land, waiting to take us in as passengers to 
that port of peace. Its allotted portions can never be re¬ 
measured ; no rhetoric can recall time past; no price can 
redeem it. Improve it, therefore, by applying your heart unto 
wisdom. 


March 22. 

HYPOCRISY AND PENITENCE. 

“ He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them 
shall have mercy.”—Prov. xxviii. 13. 

This passage bears two aspects; terror to the wicked and joy 
to the righteous. It is like the pillar of cloud and fire, with the 
dark side towards the Egyptians, but the bright side towards 
the Israelites. Note 

The contrasted characters. Let us look at each. 

The hypocrite. “ He that covereth his sins.” Some commit 
evil openly, others secretly; but none can escape the scrutinizing 
eye of Omniscience. In how many ways do men cover their 
sins; by palliation, or denial, and sometimes with the cloak of 
religion and friendship! 



104 


Christ’s grace sufficient. 


The penitent. Two things are stated of him ; he confesses 
and forsakes his sins : the one more particularly regards the 
heart, the other the life; the one includes genuine repentance, 
the other practical reformation. If a new principle has been 
implanted, old things must pass away, old lusts be mortified, old 
pursuits abandoned, and old companions discarded. 

The different circumstances. What is said of these two 
characters ? Observe 

The misery of the one. “ He shall not prosper.” But do we 
not often see the wicked rolling in wealth and affluence ; extend¬ 
ing their connections, credit, and influence in the world, and in¬ 
creasing in their temporal comforts ? Yes, but all this may be 
the case when misery and wretchedness possess the heart, and 
there is no favor horn God, no peace of conscience, and no hope 
for eternity. 

The happiness of the other. “ He shall have mercy.” This 
is what we want: our state is one of misery, and requires the 
exercise of mercy; mercy to pardon our sins, renew our minds, 
cleanse our hearts, and enrich us with grace here and glory here¬ 
after. 

“Let deep repentance, faith, and love, 

Be joined with godly fear, 

And all our conversation prove 
Our hearts to be sincere.” 


March 23. 


CHRIST’S GRACE SUFFICIENT. 


“ And he said unto me, My grace is sufficient for thee; for my strength is made per¬ 
fect in weakness.”—2 Cor. xii. 9. 


Paul had this assurance from God for his comfort under trials, 
and every believer has the same. Note 

The Christian’s weakness. This fact is assumed in the 
passage before us. We need not bring forward arguments to 
prove it; for we have evidences of it in our every day’s experi¬ 
ence. Our weakness is seen in the discharge of duties, and the 
endurance of trials ; it is implied in the promises of Scripture, for 
while they reveal our privileges, they remind us of our weakness 
and imperfections; and it is acknowledged before God in our 
prayers. 



THE INSUFFICIENCY OF EXTERNAL RITES. 


105 


The Saviour’s strength. u My strength is made perfect 
in weaknessthat is, in thy weakness my power is more evi¬ 
dent. This is the case in those things in which there appeal’s 
no resemblance between the agency and the instrumentality— 
such as the dividing of the waters of the Red Sea, by the stretch¬ 
ing forth of the hand of Moses ; and the falling of the walls of 
Jericho, by the blowing of the rams’ horns. The grace of Christ 
is sufficient for all things—for our work and warfare, our duties 
and dangers. 

To justify our persons. There is no guilt he cannot expiate; 
no corruption he cannot subdue; no crime, however atrocious, 
that he cannot pardon. 

To sanctify our natures. While his grace pardons sin, it 
purifies the sinner, and extends its cleansing influence over all 
the powers and passions of the mind. 

To aid us in duty. Our religious performances will be dead 
and dull, without the life-giving power of his grace ; but with it 
we shall be enabled cheerfully to fulfil the duties that devolve on 
us, however arduous and difficult. 

To support us in trials. In Christ there is an ocean of 
grace, from which the streams of consolation abundantly flow 
into the believer’s heart; so that, while his comforts are sweet¬ 
ened, his sorrows are soothed, and his happy spirit aspires to 
that blissful land where the bitter Waters of affliction shall never 
mingle with the pure and perennial springs of the river of life. 
Let me pray for a deeper sense of my own weakness, and a firmer 
reliance on Christ’s strength. 


March 24. 

THE INSUFFICIENCY OF EXTERNAL RITES. 

“ For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, 
but a new creature.”—Gal. vi. 15. 

Paul, in his letter to the Galatians, warns them against a re¬ 
liance on superficial notions and creeds. In the passage before 
us, note 

Every Christian is a new creature. This is a doctrine of 
paramount importance, as it involves the first principles, and is 
associated with our last supports in religion. In what respects is 

5* 



106 


THE INSUFFICIENCY OF EXTERNAL RITES. 


he a new creature ? Morally, not physically. New faculties are 
not given to the soul, hut those faculties have new qualities. 
Contemplate this new creation in three ways. 

Its extent. It affects all the powers of the mind—the un¬ 
derstanding is enlightened, the judgment is rectified, the will 
subdued, the affections purified, the conscience changed ; and 
this is discovered in its tenderness, its composure, its admonitions 
to duty, and its reproofs for sin. 

Its source. None can renew the soul, hut that Divine Being 
who at first created the world. The Divine image being defaced 
from the soul of man, the finger of God alone can retrace the 
glorious lineaments; and this he does by the enlightening and 
transforming power of his Holy Spirit. 

Its manner. There is much mystery in the mode of the 
Spirit’s operations on the heart. It is compared to the falling 
of the dew, and the blowing of the wind; the effects of which 
we see, and the causes of which we know, but cannot under¬ 
stand their precise manner. With regard to the new birth, the 
change is instantaneous, though the development is gradual. 
Look to the fields, “ first the blade, then the ear, then the full 
corn in the ear.” 

Nothing short of this new creation will avail. The 
meaning of the verse is simply this : In the Gospel dispensation, 
neither the circumcision of the Jew, nor the uncircumcision of 
the Gentile, will avail anything towards our acceptance with 
God, but a new creature, a mighty change produced in the 
heart. All outward forms in religion will prove utterly unavail¬ 
ing, if there is the absence of genuine godliness and unfeigned 
piety. The water may be sprinkled on the face in baptism, the 
name of Christ may be in the mouth by religious profession, the 
bread and wine in the lips at the Lord’s supper, while Christ is 
not formed in the heart. Let the subject lead us to self-exami¬ 
nation and serious reflection. 

Not all our groans and tears, 

Nor works which we have done, 

Nor vows, nor promises, nor prayers, 

Can e’er for sin atone. 

Relief alone is found 
In Jesus’ precious blood: 

’Tis this that heals the mortal wound, 

And reconciles to God. 


THE GREATNESS OF DIVINE GOODNESS. 


107 


March 25. 

THE GREATNESS OF DIVINE GOODNESS. 

“ How great Is his goodnessZech. ix. 17. 

There is a greatness and grandeur in all the perfections of 
God; but his goodness makes his whole character amiable and 
lovely. Let us notice 

The scenes of God’s goodness. When do we behold it ? 

When we gaze on the cross. The Almighty furnished many 
evidences of it in the remarkable interpositions of his providence 
with regard to the Israelites; but these are not to be compared 
with the wonderful display of that goodness in the Gospel. Here, 
in the cross, his majesty is overpowered by his mercy, and his 
grandeur is softened down by his goodness. 

When we look into our hearts. Believers, when they draw the 
contrast between their past and present condition ; when they 
think of the new heart God has given them, and the holy desires 
he has planted within them, have reason to exclaim, “ How great 
is his goodness !” 

When we come to the temple. Here his goodness is made 
known, and his mercy is displayed. It is seen in the provisions 
of the Gospel, so suitable in their nature, and so abundant in 
their quantity. 

When we think of heaven. What happiness is in reserve for 
God’s children above, after they had done and suffered his will 
below! Look beyond the scenes and circumstances, sufferings 
and sorrows of time, to the joys and triumphs of eternity—and 
when you think of the flowing river, the shining pavement, the 
golden harps, and the never-fading crowns, can you forbear ex¬ 
claiming, “ How great is his goodness !” 

The feelings with which it should be contemplated. 
It should be with wonder and astonishment, joy and triumph, 
love and ardor, gratitude and praise. The unbeliever, as well as 
the Christian, may adopt the language, “ How great is his good¬ 
ness !” in sparing the lives of those who are rebelling against him, 
and treating his ordinances with contempt. 

Amazing love, that yet will call, • 

And yet prolong our days! 

Our hearts, subdued by goodness, fall, 

And weep, and love, and praise. 


108 


THE BELIEVER’S UNION TO CHRIST. 


March 26. 

THE BELIEVER’S UNION TO CHRIST. 

« For ye are all one in Christ Jesus.”—Gal. iii. 28. 

Christianity is a system of peace; it is designed to effect 
peace between God and man, and teaches ns to be at peace among 
ourselves. Let us observe in this passage 

The union of each believer to Christ. A state of grace 
is often described as being “ in Christ.” 

It is a spiritual union. All the professors of religion are 
nominally united to Christ, but there may be a visible connec¬ 
tion without a vital union. To be in Christ is to have the heart 
changed, to be interested in him, to love him, trust in him, de¬ 
light in him, and find our all in him. This union is effected by 
the Spirit; connected with spiritual objects, feelings, desires, and 
enjoyments. 

It is a dose union. It is compared to the vine and the 
branches, the head and the members, and the foundation- 
stone and the building. It is to be “ partakers of the Divine 
natureto put on the Lord Jesus Christ, to grow up into him, 
to imbibe his Spirit, and hold the most intimate communion 
with him. 

It is an eternal union. Death dissolves all human ties, how¬ 
ever tender and endearing, and parts the nearest friends; but he 
has no power over this union. The body and soul must part; 
but Christ and the believer shall never be separated. 

The unity of all believers in Christ. Note : though 
there are shades of difference in their views of Divine truth, they 
are all agreed in the grand essentials. Christ is the great object 
of attraction—the centre where they all meet—the circle around 
which all their desires revolve—the sea of love, under whose 
shining waves they delight to plunge. Christians, in what respects 
are we all one ? 

One Lord is above us. We acknowledge none but Christ as 
our Head; and to him we bow, in his service we engage, and to 
his tribunal we are amenable. 

One righteousness is upon us. As a robe, not only to cover 
and defend, but to adorn and beautify us. We rely on the 
same atonement, build on the same foundation, plead the same 
merits, and receive of the same fulness. 


THE PRIVILEGE ACKNOWLEDGED. 


109 


One Spirit is within us. Into this Spirit we drink. The 
Holy Ghost dwells in the hearts of all God’s people, as in a 
temple. There is in them a oneness of principle, desire, motive, 
pursuit, and end. 

One home is before us. Believers are as so many members 
of one family; millions have reached their Father’s house, 
and multitudes are now on their way thither. How desirable 
is it that they should cultivate feelings of love and harmony, 
“ endeavoring to keep the unity of the Spirit in the bond of 
peace!” 


March 27. 

THE PRIVILEGE ACKNOWLEDGED. 

“ For we cannot but speak the things which we have seen and heard.”—Acts iv. 20. 

This is the language of Peter and John, when examined be¬ 
fore the Jewish sanhedrim, and commanded not to speak at all, 
nor teach in the name of Jesus. Note, 

The things to which they refer. They are of two 
classes— 

What they had seen. They had witnessed God manifested 
in the flesh; they had seen him perform the most astonishing 
miracles, by which he clearly proved his Godhead; walking 
on the mighty ocean, stilling the tempest, having the elements 
of nature under his control, pouring the beams of light into 
the eyelids of the blind, giving strength to the weak, awaking 
the dead from the slumbers of the tomb. They had seen the 
zeal and activity he displayed in his Father’s work, his pa¬ 
tience under the most trying provocations, the cruelty inflicted 
on him by his enemies; they had witnessed his agonies in the 
garden, and his sufferings on the cross; his triumph over 
death and his glorious ascension, when he led them out as 
far as to Bethany, and was parted from them while he blessed 
them. 

What they had heard. They had listened to the sweet 
accents of mercy, gently flowing from his lips; his doctrine 
dropping as the rain, and his speech distilling as the dew; the 
testimony of the Father, who declared himself well pleased; 
his own sorrowful words when agonized in his soul; his part- 



110 


SPIRITUAL FREEDOM. 


ing benediction and solemn charge to preach the. Gospel,—- 
and could they be silent ? They were greatly privileged in 
being his friends and companions. We cannot thus know him 
after the flesh, or enjoy his bodily presence ; but we may ob¬ 
tain a spiritual knowledge of him, and realize the tokens of his 
grace. 


March 28. 

SPIRITUAL FREEDOM. 

«* If the Son therefore shall make you free, ye shall be free indeed.”—John viii. 30. 

How much does religion effect on our behalf! It finds us in 
darkness, and gives us light. It sees us in poverty, and confers 
on us riches. It views us as slaves, and pronounces us free. 
Observe here the nature and excellency of that freedom which 
the Saviour effects. 

Its nature. The promise of freedom supposes the exist¬ 
ence of slavery. The Jews denied that they were in bond¬ 
age; how false the assertion! Read their history, and you 
will find that they Were in bondage to the Egyptians, and sev¬ 
eral of the neighboring nations. The sinner is in a state of 
captivity, but does not like to acknowledge it. Christ makes us 
free 

From the bondage of condemnation. Sin binds its victim 
over to punishment; and he is as a condemned criminal, held by 
the strong arm of the law. This is the case, till Christ as our 
Surety, releases us. 

From the bondage of corruption. Grace first establishes pu¬ 
rity of principle, and then holiness of life and conduct follow as 
the certain result. Thus while the Saviour changes our state, 
he transforms our nature. 

Its excellency. Let us advert to some properties belong¬ 
ing to it. 

It is real. “Ye shall be free indeed.” The philosopher 
carries us through mazes of uncertainty; the statesman forms 
plans and projects that never take place, the speculating ad¬ 
venturer dreams of success in the midst of disappointments, and 
builds many a castle in the air. But it is not so here, all is re¬ 
ality. 

• 



god’s hidden ones. 


Ill 


It is spiritual. It is the redemption of the soul, the re¬ 
newal of the mind, and the spirit of life. Men in all ages have 
endeavored to secularize religion ; but it should ever be remem¬ 
bered that its origin, nature, principle, and tendency are all 
spiritual. 

It is glorious. Thus we read of “ the glorious liberty of 
the children of God.” A glorious conquest is achieved over 
the tyrants who held you in subjection; a glorious change is 
produced in your condition, and a glorious crown awaits you in 
heaven. 

It is permanent. The united force of earth and hell, men 
and devils, cannot make those slaves whom Jesus has made free. 
Are we the subjects of this happy state i 


March 29. 

GOD’S HIDDEN ONES. 

“ Thy hidden ones.”—Psalm Ixxxiii. 3. 

Many titles are given to the people of God. They are his 
peculiar treasure, his portion, his lot, and his inheritance—a 
chosen generation, a royal priesthood, a holy nation, a pecu¬ 
liar people, the excellent of the earth, and the lights of the 
world. Here they are designated his “ hidden ones.” Let us 
look at 

Their peculiar character. The term “ hidden” may be 
understood in two senses. 

As it regards their concealment. They are hidden from the 
world in several respects. In their origin, for they are born 
fi-om above—in their principles, for they act not according to 
the course of the world—in their sorrows, for there is a silent 
warfare going on within, two antagonists contending for the 
mastery of the soul—in their joys, for a stranger to divine 
things intermeddleth not therewith—in their food, for they 
have hidden manna, and meat to eat which the world knows 
not of—in their prospects, for it doth not yet appear what they 
shall be—“ Our life is hid with Christ in God.” They are 
hidden 

With respect to their security. So the word is used in the 



112 


SETTING THE LORD ALWAYS BEFORE US. 


parable of the man who hid the treasure in the field. Where 
are believers hidden ? In the purposes of God—in his heart— 
in his covenant—in his promises—in his hand. He hides them 
in the time of temptation—in the season of affliction—in the 
tempests of life, and in the swellings of Jordan. Let us view 
them in 

Their Divine Owner. “ Thy hidden ones.” They are 
not their own : they are the Lord’s, in common with the rest 
of mankind, by his creating power and preserving care—but pe¬ 
culiarly as they are chosen in his councils, called by his grace, 
sanctified by his Spirit, devoted to his glory, and bound for his 
kingdom. He acknowledges them as his own in various ways in 
this world, and “ they shall be mine, saith the Lord, in that day 
when I make up my jewels.” Though hidden now, they shall 
not be so always; for there shall be a “ manifestation of the 
sons of God.” 


March 30. 

SETTING THE LORD ALWAYS BEFORE US. 

« I have set the Lord always before me: because he is at my right hand, I shall 
not be moved.”—Psalm xvi. 8. - 

These words have a threefold reference, and may be viewed 
as applying literally to David, typically to Christ, and spiritu¬ 
ally to the believer. We shall consider them in the latter sense. 
Note 

The course adopted. Setting the Lord before us implies 

Recognition. As if he had said, I will cherish an abiding 
sense of the divine presence. It is well when the mind is duly 
affected with this; we cannot indulge in levity; the tone of 
our feelings will be raised, and we shall be constrained to seri¬ 
ousness. 

Admiration. The sinner sets God behind him, and the world 
before him ; but it is just the reverse with the believer; God is 
the supreme object of his regard, and everything else is of sec¬ 
ondary consideration. 

Imitation. We are to set the Lord before us, as the schol¬ 
ar does the copy for his direction. Though there is much in 



DELIVERANCE FROM TEMPTATION. 


113 


the Divine character that is inimitable, yet there are many 
things in his natural perfections in which wo may be followers 
of him. 

Duration. This is to be done “ always.” In retirement, by 
spiritual meditation; in the social circle, by religious conversa¬ 
tion ; in relative duties, devotional engagements, commercial 
transactions, and in all that concerns us. We are to set his will 
before us as the rule of our faith and practice, his perfections for 
our imitation, his promises for our encouragement, his sufficiency 
for our support, and his glory for our end. 

The confidence expressed. This may be noticed in 

Its nature. “ I shall not be moved.” His faith should not 
be destroyed, though it might be shaken. He should remain 
firm amidst the storms and tempests that gather around him. 
In the same sense Paul said, “ None of these things move me.” 

Its ground. “ Because he is at my right hand ;” near to 
strengthen and support me, to enliven my hopes, and dispel my 
fears. 


March 31. 

DELIVERANCE FROM TEMPTATION. 

“The Lord knoweth how to deliver the godly out of temptation.”—2 Peter ii. 9. 

Peter had his trials and afflictions ; he had much to endure 
from the united hostility of spiritual enemies against the empire 
of grace in his heart: he was, therefore, well able to speak on 
this subject. In this passage we are led to view Christians in 
three ways:— 

Their peculiar character. “ The godly.” They are so 
called, 

Because they are born of God. They are the subjects of a 
new creation; they have new principles, new desires, and new 
affections planted in them; and the saving change they have 
experienced has been effected by God. 

Because they are made like God. When this new birth takes 
place, they are made partakers of the Divine nature, and con¬ 
formed to the Divine image. They resemble God, not only as 
a picture does the original, in the external lineaments, but as a 
child does the father; being of the same nature, and, as it were, 
one body with him. 



114 


CHRISTIAN MEDITATION. 


Because they live to God. This naturally follows, for to this 
end were they horn again. Where the image of Christ is 
impressed on the soul, the example of Christ will be copied in 
the life. 

Their various trials. The Apostle here alludes to the 
temptations of the godly; and from how many sources do they 
spring ! Our treacherous hearts deceive us ; Satan suggests a 
thousand things to perplex the mind; there are outward objects; 
these often flatter and fascinate; there are strong temptations to 
lose sight of the high distinctions and obligations of the Chris¬ 
tian character, and imbibe a worldly spirit. By all these God 
is trying his people. 

Their Divine supports. “The Lord knoweth how to 
deliver the godly out of temptations.” Can he know their 
trials without relieving them ? Their final deliverance may be 
argued from his knowledge, his word of promise, his love, his 
purposes, his honor, and his grace. All this is very consolatory 
to the Christian; but how terrific is the latter clause of the 
verse :—“ The Lord knoweth how to reserve the unjust unto the 
day of judgment to be punished.” The one is like the serene 
and azure sky that bespeaks fair weather; the other resembles 
the thunder-cloud that precedes the desolating storm. 


April 1. 

CHRISTIAN MEDITATION. 

“We thought of thy loving-kindness, O God! in the midst of thy temple.” 

Psalm xlviii. 9. 

These are the words of David, and they accord with the 
sentiments and feelings of every true Christian. In them 
observe 

A sacred exercise. Namely, Christian meditation. 

It is an important duty. It is requisite for the formation of 
your Christian character, and your improvement in spiritual 
things. Reading, hearing, and the other exercises of religion, 
will be lost without holy meditation. 

It is connected with difficulty. What! is it hard to think ? 
Yes; there must be mental discipline. The powers of the mind 



CHRISTIAN MEDITATION. 


115 


must be brought to bear on holy objects. It is not a mere 
glance, a passing thought, or a hasty view, bnt a calm, steady, 
and deliberate contemplation. 

It is associated with pleasure. Isaac felt it when he left the 
scenes of domestic intercourse, and went out into the field to 
meditate. David, amidst the splendors of royalty, could say, 
“ My meditation of him shall be sweet; while I was musing, 
the fire burned.” 

It is attended with profit. By sacred meditation we ascend 
a high mountain, from whence we view the surrounding land- 
scape; the higher we rise, the more do heavenly objects increase 
in magnitude, while the world and earthly scenes diminish in 
our view. But we have here 

A delightful subject. The loving-kindness of God. 

How vast! It includes more than the mind of man can 
grasp. Where is it to be seen ? In creation, providence, and 
redemption. Refer to your own personal history; in how 
many instances do you see the loving-kindness of God dis¬ 
played ! 

How interesting ! We have thought—on what ? On thy 
justice and vengeance ? On the punishment inflicted on thine 
enemies ? No : on something more encouraging and delightful 
to the mind—the exhibitions of Almighty love. 

How elevating! Some things degrade the mind, but this 
ennobles it. In meditating on this subject, where are you? 
Walking with God; your communion is with the Father, and 
your conversation is in heaven. 

A favorable spot. “ In the midst of thy temple.” 
There is 

The cessation of occupations that would tend to prevent it. 
The objects of the world are hindrances to this sacred exercise, 
but there they are withdrawn: a solemn silence pervades the 
assembly, that bespeaks holy engagements. 

The celebration of ordinances that are calculated to pro - 
mote it. There is the Bible, which is a light shining in a dark 
place ; there is the herald of the cross to unfold its truths ; there 
are prayers and praises ascending to the throne above. Oh! 
who feels properly impressed under a sense of the Divine 
presence ? 


O, may we feel this quickening power, 
To warm and cheer our hearts. 


116 


THE RANSOM OF CHRIST 


April 2. 

THE RANSOM OF CHRIST. 

“ Thou wast slain.”—Rev. v. 9. 

John was highly favored of God: he had a vision of the 
glories of the heavenly world. The revelation God gave to him 
he has given to us. He was in the Spirit, a door was opened 
' in heaven; he beheld a throne of great magnificence ; around 
it were four-and-twenty seats, and upon the seats four-and-twenty 
elders clothed in white raiment, and crowned with diadems of 
gold; in the midst of it was a Lamb, as it had been slain ; he 
heard the song that was celebrated; part of which we have 
before us. Here is 

A sacrifice offered. “Thou wast slain.” Contemplate 

The dignified Victim. “ Thou.” Creation has a voice, and 
speaks his glory. We see him in the splendors of the orbs of 
light above us; but when we look on him as shining in the fir¬ 
mament of the Father’s love, we behold him in his highest 
glory,—essential Godhead and real manhood united. We 
might compare him to a thousand things in nature; he is the 
Rose of Sharon, and the Lily of the valley, the Plant of renown, 
the bright and morning Star, the Sun of righteousness, and the 
Light of the world. 

The mode of oblation. “ Thou wast slain.” Here is an 
evident reference to the Jewish sacrifices, which typified the 
atonement of Christ; the priests under the law were as so 
many twinkling stars that disappeared at the bright shining of 
the Sun of righteousness. As he increased, they decreased. 
He was slain by the appointment of the Father, through the 
instrumentality of his enemies, and with his own consent. Let 
it be our desire to be found interested in him, that we may 
unite in the songs of the redeemed below, and in their anthems 
above. 

“ Worthy the Lamb that died,” they cry, 

“ To be exalted thus 
“ Worthy the Lamb,” our lips reply, 

• “ For he was slain for us.” 


peter’s visit to Cornelius. 


117 


April 3. 

PETER’S VISIT TO CORNELIUS. 

“ Now therefore are we all here present before God, to hear all things that are 
commanded thee of God.”—Acts x. 33. 

Such was the language of Cornelius, the centurion, to Peter. 
Here we have an accouut of the first Gentile congregation. 

Tiieir numerous attendance. Everything deserves our 
notice here. 

The place where they met. It was in the house of a soldier. 
How delightful to see those who are enlisted in the military 
service of their country, fighting under the banners of the cross, 
and bowing to the Captain of our salvation ! Cornelius’s had 
been a house of prayer, but now it was made a house of preach¬ 
ing. It is not the architectural grandeur of the building that 
invites or secures the Divine presence, but the fervor and sin¬ 
cerity of the worshippers. 

The circumstances under which they were assembled. They 
were peculiarly interesting, and are recorded at length in this 
chapter. The Gospel message was now to be delivered to the 
Gentiles, as well as the Jews, by the mouth of Peter. 

The numbers in which they came together. “ Now therefore 
are we all here present.” Cornelius invited his kinsmen and 
near friends to hear Peter’s sermon. A Christian does not want 
to go to heaven alone. “ O Sir!” exclaimed a woman to White- 
field, “ come and preach under my roof; I have a house that 
will hold a hundred, and a heart that will eontain a thou¬ 
sand.” 

Their devout feelings. They regarded themselves as in 
the Divine presence: “ before God.” The reality of God’s 
presence, and the realization of it, are two things. In the sanc¬ 
tuary we are before an all-seeing God, and this should solem¬ 
nize our minds ; we are before a merciful God, and this should 
rejoice our hearts; we are before a faithful God, and this should 
inspire our confidence ; we are before an all-sufficient God, and 
this should raise our expectations. We come to the mighty 
God, and not to feeble man; to the Rock of ages, and not to 
the bending reed; to the living Fountain, and not to the run¬ 
ning stream ; to the boundless ocean, and not to a broken cis¬ 
tern. 


118 THE REDEMPTION OF THE CHRISTIAN. 

Their avowed object. “ To hear all things that are com¬ 
manded thee of God.” There was on their part 

A desire to listen to the Gospel. They came “ to hear.” 
How many visit the sanctuary to see and be seen! Knowledge, 
faith, love, and joy, come by hearing. 

An acknowledgment of the Divine authority of the ministry. 
They came to hear “ all things commanded of God.” Ministers 
speak not in their own name, or by their own authority, but are 
ambassadors from the court of heaven. 

An impartial regard to the whole system of truth. “ All 
things.” As the heralds of salvation must declare, so then* 
hearers must receive, the whole counsel of God. Let us be 
thankful for the privilege of coming before God in the sanctuary 
below, and anticipate with joy the period when we shall appear 
before him in the temple above. 


April 4. 

THE REDEMPTION OF THE CHRISTIAN. 

“ And hast redeemed us to God by thy blood.”—Rev. v. 9. 

This is part of the new song celebrated by millions of beatified 
spirits in glory. Observe 

The redemption secured. This is the glorious result of a 
gracious cause. 

The ransom paid. “Thy blood.” Without shedding of 
blood there is no remission of sin.” The divinity of Christ 
communicated an unknown value to every word of his mouth, 
every touch of his hand, every tear of his eye, every groan of 
his heart, and every drop of his blood. Christian, when you 
contemplate your privileges, think of the blood by which they 
were procured; and when you rejoice in prospect of the glori¬ 
ous inheritance beyond the skies, remember that it is a purchased 
possession. 

The blessing procured. “ Hast redeemed us to God.” Re¬ 
demption includes liberty;—Jesus opens the prison doors to 
them that are bound, and liberates the captives. It includes 
holiness. The heart is sanctified, and is a temple of the Holy 
Ghost. It includes happiness. All that are redeemed to God 



THE NECESSITY AVOWED. 


119 


are made happy; they have the elements of happiness within 
them : thus they are emancipated from the dominion of sin;— 
they have a gradual ascendency over its influence; and ere long 
they shall be completely delivered from its very existence, and 
then shall their happiness receive its final consummation. What 
returns have we made for love so amazing as that manifested by 
our Saviour ? If he laid down liis life for us, shall we not con¬ 
secrate our lives to him ? O my soul! retire to the throne of 
grace,—the cross of Calvary, and beneath its sacred shade pre¬ 
sent thy sacrifice. 


April 5. 

THE NECESSITY AVOWED. 

“ For we cannot but speak the things which we have seen and heard.”—Acts iv. 20. 

Religion inspires its possessor with true fortitude; we have 
an instance of this in the case of Peter and John before us, 
whose boldness excited the astonishment of the Jewish counsel. 
Note 

The necessity they avowed. It was as if they had said, 
If we hold our peace, where will be our love to our Divine 
Master, and our obedience to his commands ? how will sinners 
know his grace ? Satan will triumph, God will be left without a 
witness, and the very stones will cry out. And what have we seen 
and heard ? Necessity is laid on us; duty requires, and our 
profession demands, that we remain not silent. There are many 
powerful motives that should induce us to this. 

The great importance of the things themselves. What is 
Christianity ? It is not a fable or a fiction ; it is not a pleasing 
tale, intended to interest the mind and divert the fancy; it is not 
a cold system in philosophy, concerning which it is a matter of 
indifference whether we are acquainted with it or not. It is iden¬ 
tified with the interests of the soul for immortality ; it is our only 
hope, our only source of joy; it is life eternal. Can we be silent 
on such topics as these ? 

The goodness of God in revealing them to us. The crimi¬ 
nal who receives forgiveness, cannot but speak of the royal 
bounty; the man who is rescued from some imminent danger, 



120 the Christian’s fears and encouragements. 

by the timely interposition of a stranger, cannot but celebrate 
his kindness. This, however, gives us but a faint view of the 
obligations of the Christian, who has been raised from the 
depth of degradation, and elevated to the pinnacle of Divine 
honors. 

The benefit we may confer on others by disclosing them. 
Every Christian should be a preacher, by a verbal, practical, and 
passive testimony to the truth. If we feel aright, and are con¬ 
strained by the love of Christ, we cannot remain silent on the 
glorious things of God while surrounded by multitudes, to whom, 
by our seasonable exertions, we might be useful in plucking them 
as brands from the fire. 


April 6. 

THE CHRISTIAN’S FEARS AND ENCOURAGEMENTS. 

“ Fear thou not; for I am with thee: be not dismayed; for I am thy God; I will 
strengthen thee; yea, I will help thee ; yea, I will uphold thee with the right hand 
of my righteousness.”—Isa. xli. 10. 

The promises of God are numerous, like stars bespangling the 
firmament of revelation ; diversified, as they extend to every 
case; exceeding great in the blessings to which they refer ; pre¬ 
cious as applied by faith; and secure, as they rest on the basis of 
immutable truth. Here is a very comprehensive one. Contem¬ 
plate the believer in 

The cause of his fears. They arise from various sources. 

Temporal trials. We shall form a very wrong estimate if 
we judge of God’s love by the gifts of his providence; he some¬ 
times confers least on those he loves most; and we cannot tell 
how his heart is inclined, by looking at his hand. Many have 
the smiles of his providence who have not the light of his coun¬ 
tenance. 

Spiritual conflicts. How many clouds of guilt and unbelief 
gather around us, and for a season obscure our prospects ! There 
are two antagonist principles within, corruption and grace, and 
these are continually warring with each other : so that the Chris¬ 
tian is often the subject of agitation and fear. 

The ground of his encouragement. It is three-fold. 

The Divine presence we have with us. u 1 am with thee.” Is 



CHRIST CRUCIFIED. 


121 


not this enough to dispel our fears, and scatter our doubts ? Think 
of the perfections of his nature, the vigilance of his eye, the power 
of his arm, and the pity of his heart. 

The covenant relation he sustains to us. “ I am thy God.” 
This he is in a peculiar sense to his people; not only as they 
are created by his power, and sustained by his providence, but 
as they are redeemed by his grace. 

The gracious acts he performs for us. He imparts strength, 
because we are weak; and he affords help in our need. He will 
uphold us when we are ready to sink, with the right hand of his 
righteousness; that hand of righteous retribution with which he 
confers pardon on the penitent, and inflicts punishment on hard¬ 
ened, obdurate sinners. 


April 7. 

CHRIST CRUCIFIED. 

“ For I am determined not to know anything among you, save Jesus Christ and him 
crucified.”—1 Cor. ii. il. 

This passage shows us the subject in which Paul felt the 
deepest interest, and on which he most delighted to dwell. Note 

A GLORIOUS SCENE EXHIBITED TO OUR VIEW. Christ Crucified. 
And what do we see here ? 

Promises and prophecies accomplished. These appear more 
like the minute details of historical events than prophetic declar¬ 
ations ; thus, the promises are beautifully linked with the ful¬ 
filment ; and the prophet and evangelist appear on the field of 
truth, seeing eye to eye, and embracing hand in hand. 

Types and shadows fulfilled. All the splendid retinue of 
Sewish services and sacrifices were preparatory to, and figurative 
of, the great atoning sacrifice of Jesus, presented at the dedication 
of the gospel temple; when he expired, it was finished. 

The evil of sin discovered. It appeared odious when our first 
parents were driven out of paradise, when the old world was 
destroyed, and when the cities of the plain were consumed; but 
in the cross of Christ it is exceedingly sinfiil. There, while Divine 
love appears in its brightest form, human depravity assumes its 
deepest dye. 


6 



122 


THE LAMB OF GOD. 


The justice of God vindicated. The sword of Divine wrath 
was sheathed in the bosom of Christ as our Surety ; and when 
he expired, full satisfaction was received, and not a spot or 
stain appears to tarnish its lustre. The Almighty sustains his 
character as a just God, and yet is known, as a justifier of believing 
sinners. 

The riches of grace manifested. If we are terrified by the light¬ 
nings and tempests of Sinai, we retire to the milder atmosphere 
of Calvary, the darkness is dispersed, and we hear the voice of 
love and mercy. 

The kingdom, of Satan ruined. In the field of battle, he who 
obtains a victory does not conquer by death; but Jesus, “ through 
death, has destroyed him that had the power of death, that is, 
the devil.” 

The salvation of man completed. This was the amazing 
work he came to perform, and he left not our world till he had 
fully accomplished it. We have seen this great sight; now let 
ns notice 

The manner in which it should be regarded. While 
you are thus looking to Christ crucified, mourn over the great¬ 
ness of your sins, wonder at the extent of his love, believe in 
the efficacy of his cross, and implore the agency of his Spirit; 
and then the theme of your contemplation on earth shall be 
the burden of your song in heaven. 


April 8. 

THE LAMB OF GOD. 

“ Behold the Lamb of God, which taketh away the sin of the world.”—John i. 29. 

The Gospel is superior to the law, as the substance is to the 
shadow, or the sun in his meridian splendor, to the first glim¬ 
merings of day. In the one we catch some faint glimpses of 
the glory and grace of the Redeemer; in the other, we get a 
clear and full view of them, Two things may be noticed con¬ 
cerning the Saviour, in the passage before us. 

His glorious character. “ The Lamb of God.” Here is 

The figure employed. A lamb. Look at its nature; how 
meek, innocent, and gentle! Will not this apply to Jesus ? Its 



BEHOLDING THE LAMB OF GOD. 


123 


usefulness, for food and clothing. Thus in Christ we have the 
bread of life, and the robe of righteousness. Its typical refer¬ 
ence. Under the law of Moses, a lamb was offered every morn¬ 
ing and evening in sacrifice to God. 

The designation given. He is called the Lamb of God; and 
that for several reasons,—because he was chosen, appointed, 
and accepted by God. 

His gracious act. “ Which taketh away the sin of the 
world.” Here the doctrine of Christ’s atonement is clearly 
taught; and if this be denied, we rob the fabric of Christianity 
of its foundation; strike at the very roots of the tree of life; 
attempt to pluck the diadem of glory from Immanuel’s brow; 
mutilate the fair volume of revelation; take the brightest jewel 
from the cabinet of Scripture; dash the cup of consolation from 
the lips of the mourner; and leave the sinner without a gleam 
of hope. Oh! then, let us take our station by the cross, and 
behold the Lamb of God. 


April 9. 

BEHOLDING THE LAMB OF GOD. 

a Behold the Lamb of God, which taketh away the sin of the world.”—John L 29. 

Let us proceed to contemplate the Saviour in 

His all-sufficient atonement. And here we have 

Its cause. It is sin. The very idea of atonement supposes 
this. Sin is of such a nature, that no efforts of ours can remove 
it. Its stain is too deep to be washed away, could we even 
shed tears of blood. 

Its efficacy. Sin is taken away. The sacrifice of Christ does 
not alter the nature of sin, but delivers the sinner from its power, 
ransoms him from its guilt, and saves him from its awful con¬ 
sequences. Here is an allusion to the scape-goat, on whom the 
priest laid his hands, and over whom he confessed the sins of 
the people; after which it fled into the wilderness, and bore 
with it the iniquities of the people. Lev. xvi. 20-22. 

Its extent. “ The sin of the world.” It were derogatory to 
the Almighty to imagine that he would provide a remedy in¬ 
adequate to the malady. The mercy of God is boundless ; the 




124 THE CHARACTER AND EXALTATION OF CHRIST. 


atonement of Christ is infinite; and the Gospel commission, so 
far from being limited to a particular spot, is as wide as the 

world. . 

His exalted claims. We are called upon to behold inm. 
This includes 

A high admiration of excellences. Who can enumerate them ? 
In vain do we employ the power of language, the force of 
imagery, and the sublimest strains of thought, on a subject so 
vast, that, like the mighty ocean, defies our attempts to fathom 
it; or, like the bright luminary of day, dazzles our eyes when 
we attempt to gaze on its splendor. 

An entire dependence on his merits. Some behold, and won¬ 
der, and perish; but the Christian beholds, believes, and is 
saved. 

Complete devotedness to his glory. If our eyes behold his 
glory, our minds will be filled with admiration, our hearts will 
beat with his love, our lips be employed in his praise, and our 
bodies be presented a living sacrifice. Blessed Jesus, may I 
behold thee as the Lamb of God, bleeding on the cross, and 
the Lamb in the midst of the throne! 


April 10. 

THE CHARACTER AND EXALTATION OF CHRIST. 


“ Behold, my Servant shall deal prudently; he shall be exalted and extolled, and be 
very high.”—Isa. lii. 13. 

Thus God the Father speaks of his Son; the sacred writers 
seem to vie with each other in laying laurels at the stem of 
Jesse. Jesus is here represented both in his humiliation and 
exaltation. Note 

His character. “My servant.” There is in Christ an 
inferiority to the Father, of office, but not of person. He is 
here spoken of in his mediatorial capacity, as a servant. As 
God, he gave the law; as man, he obeyed it. He was divinely 
appointed to, and fully qualified for, the mighty and stupen¬ 
dous work he came to perform. 

His conduct. “He shall deal prudently.” Prudence is 
wisdom applied to action ; its value is great, its want is much 



VISITING THE TOMB OF CHRIST. 


125 


to be deplored. If prudence is required in the statesman, the 
general, and the mariner, how much more in the Christian ! 
Two things, especially, show the prudence of the Saviour; his 
conflict with the enemy, and his intercourse with man. If 
his course was characterized by zeal, it was marked by pru¬ 
dence. 

His glory. Three expressions are employed to denote it. 

He shall be exalted. This implies abasement, and he hum¬ 
bled himself Joseph, Moses, Gideon, David, and many others 
mentioned in Scripture, were exalted, but none so high as 
Christ. His name is above every other name. 

He stall be extolled. By whom ? By the Father, and all 
the holy angels; in the anthems of the temple above, and the 
pjvtises of the church below. 

He shall be very high. He is so, dwelling in the heaven of 
heavens, as a Prince and a mighty Champion ; he is so in the 
estimation of every Christian. Is he so in your experience? 
The dearest object of your regard on earth must only occupy 
the footstool of your affections; but he must have the throne. 

Extol hi3 kingly power; 

Adore the exalted Son, 

Who died, but lives, to die no more, 

High on his Father’s throne. 


April 11. 

VISITING THE TOMB OF CHRIST. 

M Come, and see the place where the Lord lay.”—Matt, xxviii. 6. 

There are five spots of interest to the Christian, which he 
should often visit in his solemn contemplations; the manger 
of Bethlehem, the garden of Gethsemane, the cross of Calvary, 
the tomb of Joseph, and the Mount of Olives. It is natural for 
us to visit the grave of some valued friend or dear connection, 
and drop the silent tear, while memory brings fresh to our 
recollection past scenes of pleasure and of joy; let us come and 
see the place, not where the Lord lies, but where he lay; for 
he is risen. 

Come and mourn over your sins that laid him there. 



126 


VISITING THE TOMB OF CHRIST. 


Never did sin appear so exceedingly sinful, as in the sufferings 
and death of Christ. Shall the veil of the temple he rent in 
twain, and your hearts remain unmoved ? Shall the sun hide 
his glories, and the land be covered with darkness, and you not 
be filled with shame for your sins ? Shall the earth quake, and 
the rocks rend asunder, while you feel no pangs of grief, no con¬ 
trition of spirit ? Come, and then shall angels carry the tidings 
to the celestial mansions: “He goeth to the grave to weep 
there.” 

Come and wonder at iiis love. Do you speak of philan¬ 
thropy or disinterestedness? The world never can produce a 
nobler instance than that which he furnished in making himself 
of no reputation, that we might be raised to honor. 

Come and seek an interest in his atonement. Nothing 
else can disperse the gathering tempest of Divine wrath, and 
brighten our firmament. This alone can meet the accusations 
of Satan, quiet the ragings of conscience, honor the demands 
of the law, and satisfy the requirements of justice. 

Come and rejoice in his glorious triumphs. How futile 
were all the efforts made by his enemies to keep him in the 
grave! Nothing could retain him there; he came forth on the 
morning of the third day, as the sinner’s friend, sin’s foe, death’s 
conqueror, and the invader of the territories of the grave. 

Come and remember that he is risen as the pledge of 
our resurrection. We fall to rise, w r e die to live again. 
Christ has risen as the first-fruits of those that slept; what a 
glorious harvest shall there be, when all the saints shall rise to 
honor, glory, and immortality ! 

Come and wait for his second advent. He shall come ; 
for reason confirms it, he himself has declared it, the Scriptures 
testify it, and angels revealed it. Wait with patience, earnest 
desire, confident hope, and continual preparation; then shall 
angels convey you at death to your Father’s house, and exclaim, 
Come, see the throne w r here the Lord reigns. 

My Father’s house, my heavenly home, 

Where “ many mansions” stand, 

Prepared, by hands divine, for all 
Who seek the better land. 


THE SAVIOUR’S SEVERE CONFLICT. 


127 


April 12. 

THE SAVIOUR’S SEVERE CONFLICT. 

“ Who, for the joy that was set before him, endured the cross.”—Ileb. xii. 2. 

The Christian is pursuing a course that is identified with all 
that is solemn and sublime—his track is marked in lines of 
blood, and leads to glory, honor, and renown; it excites the in¬ 
terest of heaven, earth, and hell; many are watching him : 

“ A cloud of witnesses around 
Hold him in full survey/’ 

He has the smiles of Jehovah, the ministration of angels, the 
prayers of the church. Jesus has gone before to lead the way, 
and prepare a place for him ; and he is to be contemplated at 
every step. The truth taught us in this passage is, that the an¬ 
ticipation of joy supported the Saviour in the endurance of suf¬ 
fering. Let us view him in 

His severe conflict. “ Who endured the cross.” 

The dignity he possessed. When we refer to the Saviour in 
the scenes of his humiliation, we must never lose sight of his 
pre-existent glory and his unrivalled excellences. The splendor 
of his Godhead was for a time enshrined in the veil of his man¬ 
hood ; the world could see in him no more than a man, but the 
eye of faith beheld his glory. 

The degradation he endured. “ The cross.” This was a 
death attended with the most excruciating pain, and connected 
with ignominy, shame, and reproach. But what was the pain 
of body felt on the cross, compared with the anguish of soul in¬ 
flicted by the curse ? 

The design he had in view. He suffered to make an atone¬ 
ment for sin, to reconcile us unto God, and that ho might 
finally bring us to everlasting glory. Let it be our humble and 
hearty desire, that these high and important ends may be 
accomplished in us, and that we may be ever looking unto 
Jesus. 


128 


THE SUFFERINGS AND GRACE OF CHRIST. 


April 13. 

THE SUFFERINGS AND GRACE OF CHRIST. 

u As many were astonished at thee; his visage was so marred more than any man, 
and his form more than the sons of men: so shall he sprinkle many nations.”—Isa. 
lii. 14, 15. 

We cannot be mistaken in the individual to whom the prophet 
here refers. He speaks not of himself, but of some other man, 
the Man Christ Jesus. Three things are here observed respect¬ 
ing him. 

The wonder he excited. “ As many were astonished at 
thee.” Everything about the Saviour was wonderful. How 
mysterious was the union of the Divine and human nature 
in one Person! Many were astonished at his birth, the pov¬ 
erty of his condition, his doctrine, his miracles, his kindness and 
compassion, his sufferings and death, his resurrection and ascen¬ 
sion. 

The sufferings he endured. These are here alluded to in 
a most touching manner ; his countenance indicated the pains 
of body and agonies of soul he felt. How well was he called 
“ a Man of sorrows, and acquainted with grief!” He who is fair¬ 
er than the children of men in the dignity of his Person, the 
glory of his nature, and the excellences of his character, had 
“ his visage marred more than any man, and his form more than 
the sons of men.” These sufferings were voluntarily endured on 
his part, cruelly inflicted by his enemies, but efficacious in their 
results. 

The grace he manifests. “ So shall he sprinkle many na¬ 
tions.” Everything is observable here. 

The nature of the blessing. “ He shall sprinkle.” This 
may allude to the sprinkling of blood on the door-posts, in 
the Jewish passover. The blood of sprinkling is applied to 
the conscience. It is emblematical of the outpouring of the 
Spirit. 

The manner in which it is imparted. “ So shall he sprinkle 
that is, in this manner, by these sufferings. Thus “ by his stripes 
we are healed.” 

The number that shall participate in it. “ Many nations.” 
The sacred influence of his grace shall be received by countless 
myriads of souls, Gentiles as well as Jews. 


THE SAVIOUR’S ANTICIPATED TRIUMPH. 


129 


April 14. 

THE SAVIOUR’S ANTICIPATED TRIUMPH. 

“ Who for the joy that wa8 sot before him endured the cross.”—Ileb. xii. 2. 

Jerome, when he had read the religious life and death of 
Hilaron, closed the book, and exckiimed, “ Ililaron shall be the 
champion whom I will imitate.” When we view the character 
of the Saviour, as drawn out in the Scriptures, let us say, “ Jesus 
shall be the glorious person whose example we will follow.” Let 
us contemplate him in 

His anticipated triumph. What was the joy set before 
him, the prospect of which animated him in his sufferings ? 

The glory of the Divine attributes. This glory appears in the 
works of God, like so many scattered rays shooting forth in all 
directions in the universe ; but its full splendor and overpower¬ 
ing brightness are condensed and drawn into one focus in the 
cross, where “ mercy and truth meet together, righteousness and 
peace embrace each other.” 

The dovmfall of Satan’s empire. He swayed his tyrannical 
sceptre nearly over the whole world, for with the exception of 
Judea, the nations were wholly given up to idolatry; but when 
the Saviour came, he struck a death-blow to his kingdom; this 
animated him in his suffering course, that the empire of this 
proud tyrant should be finally overthrown. 

The establishment of a glorious kingdom. He knew that 
“ of the increase of his government there should be no end 
he saw, in joyful anticipation, Jews and Gentiles, men of every 
country and clime, uniting to spread the tidings of his love, and 
the triumphs of his cross; and this animated his suffering spirit. 

His exaltation at his Father’s right hand. He knew, though 
his sufferings were great, his reign should be glorious ; though 
he endured the cross, many crowns should flourish on his brow. 
The subject presents us with the foundation of our hope, an ex¬ 
ample for our imitation, and a stimulus to our perseverance. It 
has been justly remarked, that as, in copying the productions 
of ancient genius, the admiring artist takes up his station before 
his model, and, that he may not omit a single line of shade, 
raises his eye every moment to scan the original; so we are to 
avail ourselves of the perpetual presence of Jesus, by recurring in 
thought to his Divine example, preparatory to every step we take. 


130 


THE SACRIFICE OF A BROKEN SPIRIT. 


April 15. 

THE SACRIFICE OF A BROKEN SPIRIT. 

“ Tbe sacrifices of God are a broken spirit: a broken and contrito heart, O God! 
thou wilt not despise.”—Psalm li. 17. 

This is David’s penitential psalm. He prays for himself, that 
he might be pardoned and purified, and for the church, that had 
been scandalized by his fall. In this passage we are led to con¬ 
template 

The sacrifices God requires. “ A broken spirit, and a 
contrite heart.” That is, 

A heart humbled with a sight of sin. The true penitent is 
thus abased, when he considers the evil nature, awful defilement, 
and hateful deformity of sin. The mind must be enlightened 
before these feelings of contrition are experienced; and this is 
the work of the Spirit. 

A heart wounded under a sense of sin. “ A broken spirit” 
intimates far more than a partial or transient effect produced on 
the feelings—it is a divine, deep, and durable impression on 
the heart, and connected with a sincere and cordial return unto 
God. 

A heart tender and docile. The heart of the true penitent 
yields to the threatenings, and melts under the promises, of God 
—discovers a simple, childlike, and teachable disposition. What 
a beautiful ornament is humility ! It has been represented as 
the string that binds together all the precious pearls of the 
Christian graces, and if it break, they are all scattered. 

The reception God will give to such sacrifices. It is 
here said, he will not despise them. But why ? 

Because of the sacrifice of his Son. All the legal and cere¬ 
monial offerings pointed to, and had their completion in him, in 
whom alone we can find acceptance before God. Our sacrifices 
must be offered on the altar of our hearts, and ascend mingled 
with the much incense of our great High Priest, in order to their 
reception. 

Because of the declarations of his word. Here we have both 
the precept and the promise. God requires this sacrifice, and 
would he therefore despise it ? The loftiest strains of praise and 
adoration proceeding from glorified spirits in heaven, are not 
more acceptable and pleasing to him than the breathings of an 


OBEDIENCE THE TEST OF LOVE. 


131 


humble, pious soul. The most precious promises are made to 
such. Isaiah lvii. 15. Let it be my earnest aim to present such 
an offering to God, encouraged by the assurance that with it ho 
will be well pleased. 


April 16. 

OBEDIENCE THE TEST OF LOVE. 

“ If ye love me, keep my commandments.”—John xiv. 15. 

So said our Lord to his disciples, when he was about to be 
parted from them, and sorrow filled their hearts; and so he says 
to all who make a profession of his name. Observe here 

A supposition. “ If ye love me.” Love is one of the strong¬ 
est passions of the human mind—and four things may be re¬ 
marked concerning the believer’s love to Christ. 

Its necessity. We cannot serve God aright without it, engage 
with pleasure and profit in the ordinances of religion, or have any 
pretensions whatever to true piety. No services or sacrifices, 
however costly, can be acceptable to God, if there are not the 
flames of love ascending from the altar of the heart. 

Its qualities. It must be sincere, the love of the heart: it 
must be strong, not to be quenched by the water of difficulty: 
it must be supreme, no rival must be suffered to engage your af¬ 
fections. 

Its grounds. Our love to Christ is the reflection of his love 
to us. As the needle is drawn to the loadstone, so the heart 
of the believer is attracted by the powerful influence of Christ’s 
excellences. 

Its evidences. Love is a powerful principle, that operates many 
ways. It will lead us to desire the presence of the Saviour, to 
prize his ordinances, to value his word, and openly and unhesi¬ 
tatingly to confess his name before men. 

A requisition. “ Keep my commandments.” Christ is a 
good Master, and rewards all his servants with unspeakable hon¬ 
ors. Note 

The commands he has given. There are two great duties 
which he has enjoined more particularly on us—love to his people, 
and remembrance of himself: all the other precepts laid down in 
Scripture for our rule, may be here included. 



132 


WALKING IN CHRIST. 


The obedience he requires. Though it cannot be marked by- 
perfection, it must be characterized by sincerity. In order to its 
acceptance with God, it must spring from right principles and 
motives. “ My burden is light,”—a light burden, indeed, says 
one, that carries kirn that bears it. I have looked through all 
nature for a resemblance of this; and I seem to find a shadow 
of it in the wings of a bird, which are indeed borne by the crea¬ 
ture, and yet support her flight towards heaven. 


April 17. 

WALKING IN CHRIST. 


“ As ye have therefore received Christ Jesus the Lord, so walk ye in him.”—Col. ii. 6* 


There can be no true religion without experience; and where 
the power of truth bas been felt within, its practical influence 
will appear without. Note 

A REPRESENTATION OF THE CHRISTIAN CHARACTER. It is the 
reception of Christ. 

In what capacity is he received ? Not only in a belief of his 
word, and a profession of his name, but an actual union to his 
person, and participation in his benefits. As “ Christ,” the 
anointed Prophet to remove our ignorance; “Jesus,” the atoning 
Priest to expiate our guilt; “ the Lord,” the Almighty King, to 
subdue our corruptions. 

In what manner is he to be received ? Personally, for he 
cannot be received by proxy ; freely, as God’s unspeakable gift; 
fully, as the complete Saviour, with a renunciation of every 
other hope; willingly, and not by constraint, except that of love. 
In conversion, the will is sweetly subdued, and made to fall in 
with the arrangements of mercy. 

A RULE FOR Christian conduct. It is to walk in Christ— 
and this course is to be 

Consistent in its character. “ So walk ye,” that is, let there 
be a correspondence between principle and practice; what you 
profess to be, and what you really are. 

Progressive in its tendency. The Christian life is a holy, 
honorable, difficult, pleasant, and safe walk; we are not to 
stand still, but to urge on our way to the place of our high des¬ 
tination. 



THE SECURITY OF BELIEVERS. 


133 


Spiritual in its nature: “ walk ye in himthat i§, in a 
nearness to, and communion with him—there must be faith in 
his merits, dependence on his strength, and conformity to his 
example. Such a course will be associated with the cultivation 
of spiritual and holy dispositions and tempers, and crowned with 
the Divine favor and regard. May such a course be mine; that 
it may be said of me when I am no more on earth, “ He walked 
with God—and God took him.” 

“ Christ is our life, our joy, our hope, 

Nor can we sink with such a prop.” 


April 18. 

THE PURSUIT, PEACE, AND SECURITY OF 
BELIEVERS. 

« Great peace have they which love thy law ; and nothing shall offend them.'-’—Psalm 
cxix. 165. 

It is impossible for us duly to estimate the numerous advan¬ 
tages associated with the service of God. Religion does for its 
possessor what nothing else can do. The passage before us gives 
a delightful view of its beneficial effects. Three things are here 
remarked of believers. 

The disposition they cherish. They love God’s law. Let 
us inquire how they evince this love. 

By searching its hidden glories. We must search the 
Scriptures, as we would dig in a mine in quest of the precious 
metal; or as we would seek some valuable article that we had 
lost. 

By meditating on its important truths. If the Word of 
God is the food of the soul, spiritual meditation is that by which 
we digest it, and derive nourishment from it, as it is mixed with 
faith. 

By practising his Divine precepts. It is not the bare knowl¬ 
edge of truth that can save the soul, but the inward experience 
of it, which will uniformly be attended with a practical regard to 
its holy dictates. 

The tranquillity they enjoy. “ Great peace have they.” 

They have great peace in possession. Conscience is pacified, 



134 


CHRIST OUR PROPITIATION 


and the mind is composed, because they are reconciled to God. 
The streams of peace may flow gently within, while the storms 
of sorrow are raging without. 

They have greater peace in prospect. Here, though their sky 
has many a gleam of brightness, yet the gathering clouds some¬ 
times almost overcast it in the shadows of darkness; but there 
the firmament shall be all light, and not a cloud or mist be seen; 
for there shall be no night there. 

The safety they obtain. “ Nothing shall offend them,” or 
be a snare or stumbling-block to them. Nothing that God does, 
or that man can do, shall really injure them; but all things 
shall work together for their good. Such are the advantages 
connected with true piety : it may be our happiness to realize 
them! 


April 19. 

CHRIST OUR PROPITIATION. 


“ Whom God hath set forth to be a propitiation through faith in his blood.”—Rom. 
iii.25. 

In our salvation Christ is all and in all. He is “ the way,” in 
which God comes to the soul, and the soul to God—“ the truth” 
to direct us in it; and “ the life,” to impart and sustain in us a 
spiritual principle. He is represented in three interesting views 
in this passage. 

The nature of his work. “ A propitiation.” The Greek 
word signifies both an atoning sacrifice and a mercy-seat. 

An atoning sacrifice. He lived to furnish us with a perfect 
example of holiness; and died to make a full expiation for sin. 
As these two ends are united in Scripture, so they must be com¬ 
bined in the Christian’s experience. 

A mercy-seat. The word here translated “ propitiation” is in 
Hebrews ix. 5, rendered “ the mercy-seat.” See Exodus xxv. 
21, 22. As at the mercy-seat of the ark, Jehovah met with his 
ancient people, and communed with them; so in Christ, of whom 
the ark was a lively type, he draws near to those who draw near 
to him; receives their petitions, listens to their complaints, and 
displays his mercy. 

The method by which he is revealed. “ Whom God hath 



the Christian’s trials. 


135 


set forthor foreordained, see 1 Peter i. 20. He was set forth 
by God from eternity, in the ancient predictions of the prophets; 
in Jewish rites and ceremonies, for the voice of every sacrifice, 
though but faintly uttered, and heard by few, was, “ Behold the 
Lamb of God that taketh away the sin of the world —in his 
own personal ministry; afterwards in the preaching of the apos¬ 
tles ; and now in the public ministry of the Gospel, and in the 
private testimony of believers. 

The manner in which he is to be received. “ Through 
faith in his blood or in his atonement. Christ is the grand 
remedy, faith applies to it; Christ invites, faith comes; Christ 
promises, faith relies. Thus the blood of the Saviour is sprinkled 
on the conscience, and secures our access to God, and acceptance 
with him. 

“ Thy blood, dear Jesus, thine alone, 

Hath sovereign virtue to atone ; 

Here will we rest our only plea, 

When we approach, great Glod, to thee.” 


April 20. 

THE CHRISTIAN’S TRIALS. 

“My brethren,count it all joy, when ye full into divers temptations.”—James i.2. 

Such a sentiment is calculated to startle the unbeliever, who 
forms his estimate of things by carnal reason, rather than by 
revelation and Divine teaching. He who would judge aright in 
spiritual things, must not remain in the outer court of the 
temple of Christianity, but enter into the holiest of all, within 
the veil, and thus see by the lamp of the sanctuary. Here we 
have 

A case supposed. The Christian in temptations. 

Their nature. They are trials. Thus when it is said God 
tempted Abraham, the meaning is, that he tried him. He 
tries us, says Henry, “ to draw out our graces, not our corrup¬ 
tions.” Thus he proves his people, as he did the Israelites. 
Deut. viii. 16. Our faith, love, zeal, sincerity, and all the 
Christian graces, are tried. 

Their variety. They are “ divers.” The Christian’s course 
is not like the calm and unruffled appearance of the lake, on a 



136 


the Christian’s calculation. 


beautiful summer’s evening; but like the tempestuous ocean, 
where one wave rolls on another in fearful and constant succes¬ 
sion. God has a variety of ways to try his people. In the 
appointment of these methods, we must not question his wis¬ 
dom, and desire to choose for ourselves. 

Their unavoidableness. The believer is said to fall into them. 
It is not a matter of joy, but of shame, when he rushes into 
them. We lose the comfort of our sufferings, says Manton, 
when there is guilt in them. “ Let none of you suffer as an 
evil-doer.” We should therefore seek to be prepared for eveiy 
trial that awaits us; so that, instead of being thrown off our 
guard, we may stand still, and see the salvation of God. One 
has beautifully remarked, that affliction, though like the rugged 
season of winter, it is searching, trying, and withering; yet 
when sanctified, it is purifying, and prepares the soil of the heart 
for spiritual fruitfulness and beauty. 

“ Whene’er temptations lure my heart, 

Or draw my feet aside, 

My God, thy powerful aid impart, 

My Guardian and my Guide.” 


April 21. 


THE CHRISTIAN’S CALCULATION. 

“My brethren, count it all joy when ye fall into divers temptations ; knowing this, 
that the trying of your faith worketh patience.”—James i. 2, 3. 

While there is here a case supposed, namely, the existence 
of trials; there is 

A course recommended. “ Count it all joy.” We are 
prone to take a very different view of our trials to this. Are 
they not too often the ground of our sorrow and murmuring, 
instead of the occasions of our joy and thankfulness ? Did 
philosophy ever teach such a lesson as the one before us ? Here 
is a calculation to be made; but none can do it without a 
Divine Tutor. This heavenly arithmetic baffles all the powers 
of human reason, and mocks at the wisdom of the world. How 
are we to estimate here ? 

By Scripture', and not by reason. The Bible should be the 
book used in the school of adversity ; and the more we consult 



THE OFFERING OF PRAISE. 


137 


it, the better. Affliction is called by Luther the Christian man’s 
divinity. 

By faith , and not by sense. Without the exercise of this 
grace, we shall take but a very narrow view of things. On this 
principle Moses acted, when he “ chose rather to suffer affliction 
with the people of God, than to enjoy the pleasures of sin for a 
season.” In the exercise of faith, Paul reckoned that the suffer¬ 
ings of this present time are not to be compared with the glory 
that shall be revealed in believers. 

The consideration urged. “ Knowing that the trying of 
your faith worketh patience.” 

The design of affliction. “ The trying of faith.” Affliction 
is the furnace in which God tries his people; sin is the dross 
that is purged away; and when they come forth, it is as gold 
that has been purified and refined. Faith is the grace principally 
tried, because it is the root of all other graces ; and is most 
called into exercise. Thus Jesus said to Peter, “ I have prayed 
for thee, that thy faith fail not.” 

The result of the trial. “ It worketh patience.” It not only 
gives scope for its exercise ; but 

“ Lays the rough paths of peevish nature even, 

And opens in each breast a little heaven.” 


April 22. 

THE OFFERING OF PRAISE. 

“ Whoso offereth praise, glorifleth mo.”—Psalm 1. 23. 

We require to be reminded of the plainest truths in religion, 
because we are so prone to forget them. No duty is more 
obvious than praise, and perhaps none more neglected. Note 

The sins condemned. These are implied, though not 
expressed. 

Atheism. “ The fool hath said in his heart, there is no God;” 
but how many say so in their lives ! The man that lives with¬ 
out God in the world is a practical atheist; however he may 
startle at the charge, it is correct. How many are daily living 
on the bounty of that benevolent being they scorn to acknowl¬ 
edge ! 




138 


DELIVERANCE FROM WRATH. 


Ingratitude. Multitudes murmur against God, instead of 
praising him; and are discontented with the allotments of 
Providence. 

Despair. How awful is the state of that individual who 
listens to the blasphemous suggestions of Satan, rather than the 
declarations of God’s word ! O give him the praise, and believe. 

The conduct required. You are called upon to offer a 
sacrifice; it is of a spiritual nature; namely, praise to God. It 
must burn in the heart, kindling your affections into a heavenly 
flame; it must be offered from the lips, and shed its fragrance 
in the life; it must be intrusted to the care of him who is our 
Great High Priest. 

The motives supplied. Let us name three. 

It is reasonable you should. Can you imagine anything 
more proper than the offering of praise to God ? 

It is delightful you may. In. this act, think not that you 
are conferring a favor on him; the obligation is on your part. 
Praise is the sweetest employment in which you can engage; it 
is the work of heaven, commenced on earth. 

It will be dreadful if you do not. The glorifying of God is 
the great end of life; and if this end is not answered, it had 
been better for you if you had never been born. Present the 
offering, while the temple door is open, and the High Priest is 
waiting with his golden censer, and the mercy-seat may be ap¬ 
proached, and heaven is propitious ; ere the glory of the Lord 
departs, and the candlestick of the Gospel is removed, and the 
voice utters, “ He that is filthy, let him be filthy still; and he 
that is righteous, let him be righteous still.” 


April 23. 

DELIVERANCE FROM WRATH. 

“ Jesus, which delivered us from the wrath to come.”—1 Thess. i 10. 

How refreshing and reviving is the name of Jesus ! It is 
“ as ointment poured forth and can never be unseasonable for 
the contemplation of the believer. It is the name of our 
dearest Friend, our compassionate High Priest, and our Mighty 
Deliverer. Let us meditate on what is said of him here. Note 
Our danger. We are exposed to wrath. 



HUMAN FRAILTY. 


139 


It is deserved. In a state of innocence, man’s moral atmos¬ 
phere was clear and bright; but when sin entered, the sky 
began to lower, and was soon overcast with dark clouds, and all 
foretold the gathering storm. By our iniquities we have incur¬ 
red the displeasure of the Most High. 

It is dreadful. If the wrath of a king is as the roaring of a 
lion, what must be the anger of an incensed Deity! It is par¬ 
tially felt by the ungodly here, in the pangs of a guilty con¬ 
science. 

It is future. “The wrath to come.” Here it drops on the 
sinner, and causes a hell in him; but hereafter it will be poured 
out on him in one perpetual tempest, where no ray of hope ever 
glimmers on the impervious gloom of darkness and despair. 

Our deliverance. It is honorable in its character, shedding 
a lustre on the Divine perfections ; costly in its price, being pro¬ 
cured by the blood of Jesus; great in its extent, as it delivers 
from great evils, and conducts to lasting happiness; complete 
in its nature, as it requires no meritorious addition of ours ; free 
in its bestowment, as the gift of God’s grace; and eternal in its 
duration, as it is to be enjoyed through interminable ages. Be 
it our constant aim and ardent wish to secure an interest in this 
Mighty Deliverer; then, how delightful, amidst the trials and 
vexations of earth, to anticipate the joys and triumphs of 
heaven ! 


April 24. 

HUMAN FRAILTY. 

“ As for man, his days are as grass: as a flower of the field, so he flourisheth. For 
the wind passeth over it, and it is gone; and the place thereof shall know it no 
more.”—Psalm ciii. 15, 16. 

These words give us a very affecting view of human life, and 
one that we may profitably contemplate. Note 

Human frailty. Many figures and images are employed in 
Scripture to describe the uncertain tenure and the short dura¬ 
tion of man’s life. It is a mere bubble on the wave; a “ leaf 
driven to and fro,” which, however fresh and green for a season, 
soon fades and withers away; a lighted torch, either burnt out 
in the decay of nature, blown out by unforeseen accident, or 
wasted away by the rapid progress of disease—an hand-breadth, 



140 


CASTING OUR CARE UPON GOD. 


a shadow declining on the plain, and a vapor that appeareth for 
a little time, and then vanishes away. One has strikingly de¬ 
scribed life as a little spot of time between two eternities. It is 
compared to 

Grass. This image is used both in the Old and New Testa¬ 
ments. But wherein is the resemblance ? In its origin. It is 
from the earth. We are of the earth, earthy, and this should 
teach us humility. In its frailty, how tender is the grass!— 
many things combine to destroy it, both heat and cold; the 
\ mower’s scythe, and the blasting wind. Will not this apply to 
life ? “ Teach me,” says David, “ how frail I am.” In its short 

duration. Matthew vi. 30. 

The flower of the field. This image is stronger than the 
former, though both are very significant. How gay and lovely 
is the flower of the field!—we gaze on it, and admire its beauty; 
but soon, and sometimes suddenly, it withers and sinks into its 
parent earth, and is no more seen. Just such is the case with 
frail man: “ He cometh forth like a flower, and is cut down.” 
May such considerations induce us to seek a better life in the 
world to come, that while as it regards our natural being, we 
are as the flowers of the field, in a spiritual sense we may be 
trees in the garden of the church here, and plants in the para¬ 
dise above, whose beauty and fragrance shall praise the Almighty; 
and being free from noxious vapors, blasting winds, chilling 
frosts, and burning heat, we shall bloom with the freshness of 
immortality, beside the river of life. 


April 25. 

CASTING OUR CARE UPON GOD. 

“ Casting all your care upon him; for ho careth for you.”—1 Pet. v. 7. 

How highly privileged is the Christian! If his sins are 
many and great, he receives pardon ; if his sorrows are heavy, 
his supports are divine; if his wants are numerous, his resources 
are infinite; if his cares are trying, his relief is insured; and 
there is one above that careth for him. Note here, 

A truth implied. This is threefold. 

Each one has his own'peculiar care. It is said, “ your care.” 



CASTING OUR CARE UPON GOD. 


141 


We are best acquainted with that which forms our own thorn 
in the flesh, for “ the heart knoweth its own bitterness.” Our 
Saviour enjoins us to take up our cross, plainly implying that 
there is a particular one appointed for each of his disciples. 

This care is various. “ All your care.” How diversified are 
the subjects of our care and solicitude! They refer to our state 
before God—our condition in the world—our plans and projects 
in business—our families, connections, and relatives, and the 
cause of Christ. 

It is too great for us to bear alone. Therefore it is to be cast 
on God. Human nature is weak, and our graces are imperfect; 
amidst the numerous cares that press on us, we should sink, 
but underneath are the everlasting arms. 

A duty enjoined. “Casting all your care upon him.” 
How is this to be done ? By acknowledging your weakness— 
relying on his power—hoping in his mercy, and pleading his 
promises. “ Praying and believing,” says Leighton, “ are the 
hands by which the soul can turn over to God what it cannot 
bear.” 

The encouragement given. “ He careth for you.” Four 
things prove this. 

The gracious work he has 'performed in you. Could he 
furnish you with a greater evidence of his love than by implant¬ 
ing his grace in your hearts ? 

The past kindness he has shown you. In your wanderings 
he has brought you back—in your trials he has supported you; 
v T hen clouds of guilt and fear overcast your sky, he dispersed 
them, and shone upon you with his radiant beams. 

The present comforts he confers upon you. He gives you 
the olive branch of peace, which calms you in the almost over¬ 
whelming deluge of human life; he plants the tree of hope in 
the very bosom of despondency; and causes the flower of joy 
to bloom among the thorns and briars of the wilderness. 

The future prospects he has set before you. He not only in¬ 
sures you his presence in your journey through the vale of life, 
but a safe passage over the swellings of Jordan, and a happy 
entrance into the land of Canaan. With such encouragements, 
how can you yield to fear ? 

He’ll take thee, at thy parting breath, 

To his divine abode. 


142 


COMING TO CHRIST. 


April 26. 

COMING TO CHRIST. 

“Come unto me.”—Matt. xi. 28. 

Such is the kind invitation of the Saviour to the perishing 
sinner. Let us make three inquiries in reference to this act. 

To whom are we to come? To Jesus. Shall we go to 
angels ? they cannot save us. To the law ? it will condemn us. 
To the world ? it will deceive us. 

By what power are we to come ? Not by our own. 
John vi. 44. Who ever heard of the frozen heart melting into 
tenderness of itself? or the dead soul quickening itself to spir¬ 
itual life ? or the heart of stone changed by human power into 
a heart of flesh ? The arm of omnipotence must be exerted, or 
nothing can be done to purpose. 

How are we to come ? “ They shall come with weeping, 

and with supplications will I lead them.” Jer. xxxi. 9. We 
must come 

Repenting of our sins . When the sinner returns, what is 
the first object he sees? The cross, reminding him of sin. 
What is the first influence he realizes ? The Spirit convincing 
him of sin. What is the first desire he expresses ? “ God be 

merciful to me a sinner.” 

Praying for mercy. Prayer is the effect of repentance, and 
repentance is the origin of prayer. There is an intimate con¬ 
nection between believing, repenting, and praying; faith sees, 
repentance mourns, prayer speaks: faith may be compared to 
the eye, repentance to the heart, and prayer to the mouth ; thus 
faith beholds the Saviour, repentance mourns for him, and 
prayer applies to him. How distinguished are the joys and 
privileges to be realized by those who have come to Christ! 
Those who draw near to him with weeping and prayer on earth, 
shall approach him with songs of triumph in heaven. 

There shall I wear a starry crown, 

And triumph in almighty grace, 

While all the armies of the skies 
Join in my glorious Leader’s praise. 


DIVINE IMMUTABILITY. 


143 


April 27. 

DIVINE IMMUTABILITY. 

“ But the mercy of the Lord is from evorlnsting to everlasting upon them that 
fear him, and his righteousness unto children’s children ; to such as keep his cov¬ 
enant, and to those that remember bis commandments to do them.”—Psalm ciii. 17,18. 

The two preceding verses led us to the contemplation of the 
frailty of human life, but this passage invites us to the consid¬ 
eration of a more pleasing subject, connected with the un¬ 
changeable nature of the Divine Being. Note 

Divine immutability. The mercy of the Lord may be 
viewed 

In its antiquity. “ From everlasting.” The first link of our 
salvation is concealed in the mysterious clouds of eternity past, 
and the last link of it is hidden in the unseen glories of eter¬ 
nity to come; but the chain of connection is beautifully discov¬ 
ered in the effectual calling, gracious change, and happy experi¬ 
ence of the believer. While, therefore, we refresh ourselves 
beside the living streams of divine mercy, let us endeavor to 
trace this mighty river to its source, and that we shall find in 
the bosom of the eternal God. 

In its freeness. “It is mercy,” an act of free favor and 
grace. This is the very characteristic of the Gospel. If we are 
saved, it cannot be by the price of human merit, but the pure 
work of sovereign mercy. 

In its duration. “To everlasting.” The fabric reared by 
human merit must be demolished and crumbled into ruins, 
while mercy is built up forever. It shall be perpetuated to the 
last moment of time, and run parallel with the longest line of 
eternity. 

In its subjects. They are described in three ways. By their 
fear of God. This fear is a gracious and filial principle; a dis¬ 
position of mind both commanded and commended in the 
Scripture. By their faithfulness to his covenant, that is, the 
covenant of grace which God has made with them, and revealed 
to them in its promises, privileges, and perpetuity. They keep 
it in their thoughts by meditating on it, in their hearts by loving 
it, and in their desires by longing to know more of it. By their 
fulfilment of his commands. "Thus we see that real religion will 
always have its practical influence on its possessor. God’s righte¬ 
ousness is here said to be upon their children’s children, “ that 


144 


THE RENEWAL OF STRENGTH. 


is,” says Henry, “ if they tread in the steps of their predeces¬ 
sor’s piety.” I have been beside the banks, admiring the streams 
of this river of divine mercy; but have I plunged into it ? I 
have gazed on the fair and beautiful flowers of divine promises; 
but have I plucked them with the hand of faith ? I have lis¬ 
tened to the experience of those who have tasted divine love; 
but can I say, “ I obtained mercy ?” 


April 28. 

THE RENEWAL OF STRENGTH. 


“But they that wait upon tho Lord shall renew their strength.”—Isa. xi. 31. 

In traversing the field of Scripture, we cannot but observe 
how beautifully the promises are blended with the precepts, 
entwined like ivy around the oak. We have an instance be¬ 
fore us. Note 

The nature of the duty required. Waiting on God. 

What does it imply ? A spiritual knowledge of him. This 
is indispensable ; because we cannot, with any suitable or solemn 
feelings, wait on God, if we are not savingly acquainted with 
him. It supposes free access to him, and this is gained by vir¬ 
tue of the glorious person and finished work of our Mediator. 

What does it include ? How are we to wait upon him ? In 
the performance of Christian duties, in the closet, at the family 
altar, the sanctuary, and in all appointed means. In the exer¬ 
cise of Christian graces. This regards more peculiarly the man¬ 
ner of our waiting on him. Let it be on the principle of faith, 
with humble dependence, ardent love, holy desires, and watchful 
patience, and it shall not be in vain. 5 

The extent of the promise given. Observe 

The supposition. The decline of strength is evidently im¬ 
plied, or there would be no occasion for its renewal. And 
where is the Christian who has not felt this ? How soon does 
our strength fail in duty, difficulties, or danger ? 

The statement. They shall renew their strength, or they 
shall change it, as the word may be rendered. Thus they are 
said to go from strength to strength. God insures to his peo¬ 
ple enough in hand for present use; but the stock is laid up 
in him, not in them: this keeps them humble, watchful, and 



CONTENDING FOR THE FAITH. 


145 


prayerful. The source from whence fresh supplies are to be 
obtained is always open; so that we may be strong in the Lord, 
and in the power of his might. 


April 29. 

CONTENDING FOR THE FAITH. 

“ Ye should earnestly contend for the faith once delivered unto the saints.”—Jude 3. 

In the early ages of Christianity, when there were such nu¬ 
merous efforts made for the overthrow of the Gospel, it became 
necessary for those who espoused the sacred cause, to show 
themselves to be bold champions for the truth, and go forth, 
sword in hand, against the enemy. The same opposition to 
the truth still exists, though displayed in a different way; and 
the same spirit of fortitude is still demanded in the follower of 
Christ. 

Let us explain the term. “ The faith;” it here denotes the 
system of the Gospel. See Rom. iii. 31; Gal. iii. 23. It must 
be embraced in faith: there is nothing in it against the prin¬ 
ciples of reason, but much above its grasp. The misery of man 
proves the necessity of the Gospel; the work of Christ exhibits 
the substance of the Gospel; the influences of the Spirit secure 
the application of the Gospel; and the glories of heaven are the 
results of the Gospel. 

Let us examine the fact. “This faith was once delivered 
unto the saints.” This intimates 

Its authority. It was delivered by a Divine hand; fre¬ 
quently in the promises, symbolically in the types, propheti¬ 
cally in the predictions, actually in the person of Christ, and 
supernaturally by the inspiration of the Spirit. 

Its sufficiency. It was “ once” delivered to the saints, that 
is, once for all. We are to expect no other revelation from 
God ; the period of the Gospel dispensation is called “ the last 
days.” Christ was “ once” offered, and “ once” entered into the 
holy place. 

Let us enforce the duty. “Ye should earnestly con¬ 
tend. Contemplate 

Its nature. You must be ready to confess it, careful to evi¬ 
dence it, zealous to promote it, and willing to suffer for it. 



146 


JESUS A PRINCE. 


Its spirit. It must be earnestly, with Christian zeal, charita¬ 
bly, with Christian love; and seasonably, with Christian pru¬ 
dence. 

“ Faith is the Christian’s prop, 

Whereon his sorrows lean.” 


April 30. 

JESUS A PRINCE. 

« The Prince of Peace.”—Isa. ix. 6. 

There are mysteries in the things of God, which we cannot 
comprehend in our present state of weakness and imperfection; 
we must therefore wait till we see them in the light of eternity. 
The incarnation of the Son of God is one of these. Well might 
the prophet designate him as the “ Wonderful.” 

“ The cross, the manger, and the throne, 

Are big with wonders yet unknown.” 

Let us contemplate the Redeemer in 

His character as a prince. We may notice 

The dignity of his person. This will appear if we consider 
who he is; that he is possessed of essential Godhead; and that 
the various attributes ascribed to Jehovah belong equally to him. 
We see in him God in our nature, and God on our side. 

The nature of his qualifications. There are many things 
necessary in order to make a good prince. If wisdom is required, 
our Saviour has it; for “ in him are hid all the treasures of 
wisdom and knowledge.” His power is unlimited. He has a 
power essential to him as God, and delegated to him as Media¬ 
tor. Justice is requisite in the administration of the affairs of a 
kingdom. “Justice and judgment are the habitation of his 
throne.” His might and majesty are tempered with mildness 
and mercy; love is the sceptre with which he rules. 

The extent of his dominion. The sway of earthly kings is 
limited, but the kingdom of this prince ruleth over all. Solo¬ 
mon’s territories were large, but those of his great Antitype have 
no bounds. All in heaven, earth, and hell, are subject to him. 
The angels of God worship him, and redeemed spirits in glory 
fall down before him. 



JESUS THE PRINCE OF PEACE. 


147 


The greatness of his honors. He is clothed with light and 
majesty, seated on a glorious throne, surrounded by myriads 
who are shouting his praise; the sceptre of authority is in his 
hand, a crown of unrivalled splendor is on his head, and a 
royal law goes forth out of his mouth. Have I bowed the 
knee before the Prince of Peace, and am I willing to be his 
obedient subject ? 


May 1. 

JESUS THE PRINCE OF PEACE. 

“The Prince of Peace.”—Isa. ix. 6. 

Reconciliation to God is the great blessing proclaimed in 
the Gospel; this is effected by him whom we shall now con¬ 
sider in 

His title as the Prince of Peace. Let us advert to four 
things respecting him which accord with this name. 

The disposition he manifests. It is that of peace. His 
severity was mingled with tenderness; as has been well observed, 
like the thunder-storm, which, having discharged its bolt at the 
earth, weeps itself, exhausts itself in a healing shower, which 
closes the rent it had made; so the pity of Jesus commiserates 
and ]x>urs itself forth over those whom, in the same breath, he 
hail felt himself called on to rebuke. He who is “the lion of 
the tribe of Judah” to his enemies, is “the Lamb of God” to 
his friends. View him from the commencement to the ter¬ 
mination of his course of humility, trial, provocation, and suffer¬ 
ings here, and does not every look, word, and act, justify the 
propriety of the title which distinguishes him as the Prince of 
Peace ? The image of Christ’s person is a lamb; the emblem 
of his Spirit, a dove; and the character of his kingdom, peace 
and righteousness. 

The work he performed. He came to make peace. Sin has 
caused war between heaven and earth, and set the creature and 
the Creator at variance. Peace could not be proclaimed on 
earth till sin, the cause of war, was expiated. 

The kingdom he established. It is founded in peace. The 
most striking images are employed to show the peaceful nature 



148 


THE UNDEFILED IN THE WAY. 


of the empire of grace. The Gospel is a system, which, when 
it is sincerely believed, and effectually applied to the soul, re¬ 
conciles men to God and to one another. 

The subjects he governs. They are the sons of peace, called 
into a state of peace, governed by peaceful laws, required to 
cultivate peaceful tempers, realizing peaceful enjoyments, and 
bound for a peaceful kingdom. 

“ Behold the Prince of Peace 
The chosen of the Lord.” 


May 2. 

THE UNDEFILED IN THE WAY. 

“ Blessed are the undefiled In the way, who walk in the law of the Lord.”— 
Psalm cxix. 1. 

This verse is full of interesting matter for our reflection, and 
will lead us to contemplate the Christian in three ways ; what 
he is, what he does, and what he enjoys ; or, his character, con¬ 
duct, and comfort. 

What he is. “ Undefiled in the way.” This is not to be 
taken in its literal acceptation, but with certain limitations. Who 
can say, “ My heart is clean ?” Believers are undefiled in two 
senses. 

A spotless righteousness is imputed to them. There is no 
other way in which they can stand accepted in the sight of a 
holy God. There is a transfer of the obedience and satisfaction 
of Christ to the sinner’s account. 

A holy principle is implanted in them. Thus, “ if any man 
be in Christ,” there is a change of state by virtue of the Re¬ 
deemer’s imputed righteousness ; “ he is a new creature,” there 
is a change of nature and disposition, by the renewing of the 
Spirit. This sanctifying principle developes itself in a holy and 
consistent practice. 

What he does. “ He walks in the law of the Lord.” 

His way. It is a peculiar, pleasant, safe, and honorable 
course. He is guided, not by human traditions, but by the Di- 
wine testimony ; not by the glimmering taper of reason, but by 
the glorious Sun of Revelation. All who are saved by God’s 
grace must be governed by his laws. 



KNOWING THE JOYFUL SOUND. 


149 


His walk. He is not merely said to be, or to stand, but to 
walk in God’s law ; this implies life, activity, and progression. 

Wiiat he enjoys. A blessing is pronounced on him. He 
is blessed with the spirit of God to put him in the way, the wis¬ 
dom of God to direct him in the way, the power of God to 
keep him in the way, and the grace of God to comfort him in 
the way. 

“ He waits in secret on his God ; 

His God in secret sees ; 

Let earth be all in arms abroad, 

He dwells in heavenly peace.” 


May 3. 

KNOWING THE JOYFUL SOUND. * 

rt Blessed is the people that know the joyful sound: they shall walk, O Lord! 
in the light of thy countenance. In thy name shall they rejoice all the day; and 
in thy righteousness shall they be exalted.”—Psalm Ixxxix. 15, 16. 

By “ the joyful sound,” we are, doubtless, to understand the 
Gospel. Three things may be here noticed respecting it. 

The tidings it proclaims. It is the sound of 

Reconciliation to the enemy. There is war between heaven 
and earth, God and man ; man is the rebel; a treaty of peace 
is devised, arranged, and concluded, and it is made known 
in the Gospel, the language of which is, “ Be ye reconciled to 
God.” 

Freedom to the slave. What joy must have prevailed among 
the Jews, when the year of Jubilee returned, and the captives 
were set at liberty! You read an interesting account of it 
in Lev. xxv. 8—17. O how glorious is the jubilee of the Gos- 

P el ! 

Welcome to the 'prodigal. Sinners, you have wandered from 
the paternal roof; your heavenly Father might in justice forever 
discard you, but in mercy he calls you home : how many times 
has he sent after you, and you have refused to go ! 

The attention it demands. You must “ know the joyful 
sound.” What is implied in ftiis ? 

It is clearly to distinguish it. There is a great difference be¬ 
tween hearing and knowing it. There must be a spiritual per¬ 
ception of it, enabling us to judge and discern between truth 
and error. 



150 


THE TIMES OF IGNORANCE. 


It is cordially to approve of it. The word knowledge is 
often used to denote approbation. Christ will say at the last 
day to the ungodly, “ I know you notthat is, I do not ap¬ 
prove of you. Believers “ approve the things that are excel- 

lent.” , 

It is spiritually to receive it. The Gospel must be embraced 
with the warmest affections of the heart. _ # 

The blessings Tt insures. Tranquillity in his favor, joy m 
his name, dignity in his righteousness. May the Gospel not 
only reach my ear, but penetrate my heart! 

“ O happy souls, that know the sound, 

Celestial light their steps surround.” 


May 4. 

THE TIMES OF IGNORANCE. 

“ And the times of this ignorance God winked at.”—Acts xvii. 30. 

The chapter from which this passage is selected, contains 
Paul’s impressive and faithful sermon to the philosophers at 
Athens. We are led to contemplate 

The condition of the Gentile world, previous to the 
gospel dispensation. Two things are mentioned. 

Ignorance on the part of man. The knowledge of God is 
the foundation of religion, but the Gentile nations were destitute 
of this. Look at the state of Athens, as here described. Paul 
did not visit that great city to amuse himself with the many ob¬ 
jects of interest it presented to his view ; the architectural gran¬ 
deur of the temples, the magnificence of the buildings, the beau¬ 
tiful paintings and images, the finest productions of art and sci¬ 
ence ; he had a nobler end in view. To witness men possessing 
such stores of learning, surpassing all around them in intellec¬ 
tual attainments, falling down to worship idols erected by them¬ 
selves, was to him a heart-rending scene, and “ his spirit was 
stirred within him.” The idols were so numerous at Athens, 
that it was said to be easier to find a god than a man there. He 
wished to give them the light of the Gospel, which would eclipse 
the glimmering taper which burnt in the schools of philosophy. 



UNIVERSAL COMMAND TO REPENTANCE. 


151 


Wherever a Divine revelation has not come, there are times of 
ignorance. 

Forbearance on the part of God . He winked at these times: 
let us not mistake here ; it does not intimate that he connived 
at sin. The Greek word signifies to look over; and the cele¬ 
brated Howe paraphrases it, “ The beams of his eye did in a 
manner shoot over it.” While the Jews, as his favorite and 
peculiar people, had the Divine oracles, God suffered 4 ‘ all na¬ 
tions to w alk in their own ways.” When we look at the past 
and present state of the heathen world, sunk in ignorance, su¬ 
perstition, and idolatry, we find ourselves in a labyrinth, from 
which the powers of reason cannot extricate us, a depth which 
mortal lines cannot fathom, and a problem not to be solved by 
human calculation. Let faith stand and adore the sovereignty 
of the great Eternal, and patience w'ait for the light of immor¬ 
tality, to reveal to us more fully and clearly the ways of God to 
man. 


May 5. 


THE UNIVERSAL COMMAND TO REPENTANCE. 

w But now commandeth all men everywhere to repent.”—Acts xvii. 30. 

Having taken a glance at the condition of the world previous 
to the coming of Christ, let us now look at 

The state of things after the introduction of the 
Gospel. The heralds of salvation are to go forth into all parts- 
of the habitable globe, and exhort all mankind to repentance. 
Note 

Its nature. There are two sorts of repentance, legal and 
evangelical; the one arises from a fear of hell, the other from 
a love of holiness; the one refers to some particular crimes, 
the other to all sin ; the one is by fits and starts, the other is 
gradual and increasing; the one is like the pouring down of 
water from a cloud in a storm, the other is like the gentle 
but perpetual flowing of a fountain. Genuine repentance in¬ 
cludes the conviction of the conscience, the contrition of the 
heart, the confession of the mouth, and the conversion of the 
life. 

Its necessity. We must repent to testify our obedience to 



152 


MANNA TYPICAL OF CHRIST. 


God, to show our hatred to sin ; for the reception of pardon, and 
for deliverance from hell. Those who do not sorrow for sin here, 
must weep because of it hereafter ; if you have not repentance 
unto life, you must have sorrow unto death. 

Its extent: “ all men everywhere.” Sin has infected every 
part of the world, therefore all need salvation ; it has been com¬ 
mitted by every man, therefore all are commanded to repent. 
Matthew Henry calls this “ the practical part of Paul’s sermon 
before the university.” 

Its time : “ now,” in the Christian era ; now, at the present 
period; now, while God is waiting to be gracious, and Jesus 
welcomes you, and the Spirit bids you come, and the Gospel 
warns you of delay, and ministers entreat you, and the church is 
ready to rejoice over you, and evil spirits are watching you, and 
angels long to strike their harps anew on your return to your 
heavenly Father. The cloud that hangs over us, which the fre¬ 
quent vapors of our sins have made, except it dissolve, and fall 
down again in sweet showers of godly tears, is reserved to be 
the matter of a dreadful storm. 


May 6. 

MANNA TYPICAL OF CHRIST. 

“ And (he house of Israel called the name thereof manna: and it was like coriander 
seed, white; and the taste of it was like wafers made with honey.”— Exod. xvi. 31. 

We cannot read the Scriptures with attention without per¬ 
ceiving the striking analogy there is between the types of the 
law, and the truths of the Gospel. There is something very 
remarkable in the manna being sent down from heaven on the 
Israelites, and notwithstanding their rebellion against God, con¬ 
tinuing with them till they arrived in the promised land. In 
what respects was it typical of Christ ? 

In its color. It was white; this was emblematical of the 
purity of Christ’s nature, his spotless perfection, and the holiness 
of his heart and life. His life was a very transcript of the law 
of God, and every pure and holy action flowed unsullied from his 
heart, as water from a crystal fountain. 

In its quality. “ The taste of it was like wafers made with 



THE CEASING OF THE MANNA. 


153 


honey.” It required no other ingredients to make it palatable: 
is it not so with the spiritual manna ? Christ and his blessings 
require nothing beside to recommend them to our spiritual 
taste. How sweet his name! “ it is as ointment poured forth 
his presence how cheering! it sheds a holy fragrance through 
the church above and below; how sweet his promises, as they 
centre in him ! how sweet his word and ordinances, when by them 
we can with joy draw water out of the wells of salvation! 

In its abundance. Upwards of a million fed upon it in the 
wilderness; there was no scarcity, but an ample supply for all. 
How beautifully this illustrates the fulness of Christ! Who 
ever made application to him, and was sent away empty ? In 
him there is a fulness of grace, wisdom, knowledge, pardon, and 
glory. 

In its descent. It fell from heaven round about the camp 
when the dew descended. Christ is the living bread sent 
down from heaven; he descends like dew upon the new-mown 
grass. It was sent in a seasonable period, when they were ready 
to famish, and Jesus came in “ due time,” to be a ransom for lost 
sinners. 


May 7. 

THE CEASING OF THE MANNA. 

“ And the children of Israel did eat manna forty years, until they came to a land in¬ 
habited ; they did eat manna, until they came to the borders of the land of Ca¬ 
naan.”—Exod. xvii. 35. 

It is highly interesting and instructive to trace the resemblance 
that exists between the types and figures of the ceremonial dis¬ 
pensation, and Jesus the great antitype; the Old and New Testa¬ 
ment must therefore be read in connection, as tending to throw 
a light on each other. Let us once more consider the manna as 
typical of Christ. 

In its freeness. It was sent that all the Israelites might 
avail themselves of it, and have their hunger satisfied; it was 
free for all, and given without reserve. Will not this apply to 
the spiritual manna ? Who will limit the operations of God’s 
grace ? Christ must be exhibited to all in the Gospel, be¬ 
cause all need him, all must perish without him, all are welcome 
to him. 


7 * 



154 


THE CEASING OF THE MANNA. 


In its gathering. Every man was to gather according to 
his eating. So Christ must be embraced; there must be a going 
forth after him, and a reception of his spiritual benefits. Its being 
daily gathered, denotes our continual coming to Christ; its being 
collected in the morning, the importance of an early dedication 
to him; and its being found without the camp, our retirement 
from the busy scenes of the world, and even domestic intercourse, 
to commune with the Redeemer. 

In the time of its continuance. It was given to them 
during the time of their journey in the wilderness, forty years. 
This was emblematical of the continual provision God makes for 
the spiritual wants of his people. Year after year, the heavenly 
bread descends ; you may gather it in his word, in his house, and 
in his ordinances ; and while you have a spiritual appetite, you 
need not fear a spiritual famine. 

In the period of its ceasing. It did not cease falling till 
the wandering tribes had reached the promised rest. When they 
tasted the food of Canaan, then the supply of manna was 
stopped ; and when the Christian pilgrim comes to the termina¬ 
tion of his journey, and obtains the end of his faith, then the 
means of grace may be dispensed with. The scaffold is taken 
down when the building is finished ; and the sails are lowered 
when the ship has come safe to shore; so there shall be a sensa¬ 
tion of divine ordinances, when the ultimate designs of God are 
accomplished in your perfect bliss, and you eat of the hidden 
manna above. God commanded Moses to preserve it in a golden 
pot, and deposit it in the ark of the testimony as a memorial of 
his goodness in future generations; so those who have experi¬ 
enced the sweetness of Christ should tell it to others, even to the 
generations following. As the manna was despised, so now is the 
heavenly food. 

Is this the kind return ? 

Are these the thanks we owe ?— 

Thus to abuse eternal love, 

Whence all our blessings flow ? 

Let past ingratitude 

Provoke our weeping eyes; 

And hourly, as new mercies fall, 

Let hourly thanks arise. 


CONTINUAL DEPENDENCE ON GOD. 


155 


May 8. 

CONTINUAL DEPENDENCE ON GOD. 

“ Then said the Lord unto Moses, Behold I will rain bread from heaven for you, and 
the people shall go out and gather a certain rate ovory day.”—Exod. xvi. 4. 

The things that occurred in the history of the Israelites were 
designed for our instruction and improvement. From this mira¬ 
culous provision made by the Almighty for them, let us make 
three observations. 

In trying circumstances we should trust in God. As 
soon as the Israelites had crossed the Red Sea, and escaped 
Pharaoh and his hosts, who were drowned, and while the last 
notes of the triumphant song of Moses, celebrated on that occa¬ 
sion, had scarcely died away on their ears, they murmured ; how 
much better would it have been if they had prayed ? But have 
we not been thus guilty ? Though we have been the recipients 
of numerous bounties, have we not said in a murmuring tone, 
“ Can God furnish a table in the wilderness ?” How well may 
he address us, “ O ye of little faith!” 

Where we cannot lay up in store, we must be content 
with daily supplies. The camps of the Israelites were cleared 
of the manna in the evening, not a crumb was to be left, and 
they were to lie down at night, reposing on the providential care 
of God ; thus they were taught a lesson of continual dependence. 
Have we learnt this, and do we feel it when we pray, “ Give us 
this day our daily bread ?” 

The gifts of Providence do not supersede human 
exertions. The manna fell from heaven, but not into their 
tents or into their mouths—there was room for their diligence 
and industry in gathering it. Naaman was commanded to 
go and wash in Jordan before he could be healed. Peter’s 
draught of fishes must be dragged to shore. Saul of Tarsus 
must go to Ananias to be taught. If in miracles room was 
left for exertion, how much more under ordinary circumstances 
in life ? 


“ Fear not” the want of outward good; 

For hia he will provide, 

Grant them supplies of daily food, 

And give them heaven beside. 


156 CHRIST AND HIS PEOPLE A WONDER TO MANY. 


May 9. 

CHRIST AND HIS PEOPLE A WONDER TO MANY. 

“ I am as a wonder unto many.”—Psalm xxxi. 7. 

* 

These words may be understood in three ways ; literally, 
typically, and spiritually. Let us consider them, 

In a literal sense, as they will apply to David. He 
was a wonder to many in his trials. These were numerous and 
of various kinds. Some of his severest sufferings arose from 
from those who ought to have been his greatest comforts. What 
must have been his feelings when Absalom his son rose up in 
rebellion against him! He was no less a wonder to many in 
his deliverances. God interposed in a most remarkable manner 
on his behalf. What a narrow escape was it when Saul cast a 
javelin at him—when Absalom’s conspiracy was frustrated, and 
AhithopePs counsel came to nought! When he was again re¬ 
stored to his kingdom in peace, he was a wonder to many. Look 
at the words 

In a typical reference, as they will apply to Christ. 
“ All things must be fulfilled, said our Saviour, “ which were 
written in the law of Moses, and in the Prophets, and in the 
Psalms, concerning me.” I would rather be accused of finding 
Christ where he is not, than of not finding him where he is. In 
the exposition of Scripture, I would rather go out of my road to 
meet him, than that he should cross my path, and I not see him. 
Jesus is a wonder to many in the extent of his love—in the depth 
of his humiliation—in the severity of his sufferings—and in the 
riches of his grace. View the words 

In their spiritual meaning, as they will apply to the 
Christian. Joshua and they that were with him were men 
wondered at; so is the believer. He is a wonder to the world. 
The men of the world cannot understand the principles on which 
he acts, nor the motives by which he is influenced. They think 
it strange that he runs not to the same excess of wickedness as 
they do—that he finds pleasure in those exercises which would 
be a drudgery to them—that Jesus whom they look upon as a 
root out of a dry ground, is to him the rose of Sharon and the 
lily of the valley. He is a wonder to himself, when he thinks 
of the change he has experienced—the scenes through which he 
has passed—the battles he has fought—the prospects he has in 


the Christian’s persecutions. 


157 


view. May not the unbeliever adopt the language ? He is a 
wonder to many—angels wonder at him, that he should make 
light of those things which they desire to look into—Christians 
wonder at him—devils and lost souls wonder at him: what 
would they give for the golden beams of the day of grace ? 


May 10. 

THE CHRISTIAN’S PERSECUTIONS. 

“ And ye shall be hated of all men for my name’s sake.”—Luke xxi. 17. 

In the context our Lord foretells the destruction of Jerusalem, 
and endeavors to prepare the minds of his disciples for the 
perilous times that were approaching. The passage presents us 
with 

A prophecy. This refers to the treatment they were to ex¬ 
pect from the world—hatred. 

The subjects. “ Ye,” that is, his disciples—those who refuse 
to serve Satan, and boldly acknowledge Christ as their Master; 
those who dare to be singular, and swim against the tide of evil; 
those who are dissatisfied with the world for their portion, and 
desire a better country. 

The hatred. It is a dislike to their principles rather than their 
persons—and this is now shown in a thousand ways of private, 
petty persecution by individuals, who, if their power were equal 
to their inclination, would fight afresh the fires of martyrdom, 
and fill the prisons and dungeons of our land with the faithful 
followers of Christ. 

The agents. “ All men,” that is, those that are still at enmity 
with God ; and is this matter of surprise? We do not wonder 
at the ferocity of the wolf to the lamb, or of the hawk to the 
dove ? Why should we marvel then, if the world hate us ? 

The cause. “ For my name’s sake.” Christians bear the 
name, and espouse the cause, of the Redemer; and it is for this 
they are hated and opposed. They may be esteemed and be¬ 
loved as friends and associates; but they are despised as the 
friends and companions of Christ. The smiles of his counte¬ 
nance will make amends for the world’s frowns and the disappro¬ 
bation of ungodly men. Let us therefore go forth to him with¬ 
out the camp, bearing his reproach. 



158 


INORDINATE ANXIETY FORBIDDEN. 


May 11. 

INORDINATE ANXIETY FORBIDDEN. 

“Be careful for nothing.”—Phil. iv. 6. 

What system but Christianity can teach such lessons, instil 
such principles, and hold out such encouragements ? Did the 
attendants at the schools of philosophy ever acquire the know¬ 
ledge, or realize the happiness, which Paul did at the feet 
of Jesus ? He was enabled to hold with a loose hand the ob¬ 
jects of this life, and to seize with a firm grasp the realities of a 
future state. We have here 

An evil forbidden. It is inordinate anxiety. The expres¬ 
sions employed in this passage must be taken in their spirit, 
rather than their literal acceptation. While religion is far from 
teaching us to cherish a careless indifference to our worldly 
concerns, it forbids an over-anxious carefulness. Many con¬ 
siderations should induce us to avoid such a state of mind. 
By it 

We distrust God. He has told us to cast all our care upon 
him, and is this not enough to satisfy us ? If we indulge in 
feelings of inordinate anxiety, we reflect on his wisdom, as if he 
did not know what was best for us—on his love, as if he would 
suffer us to sink—on the word of his promise, as if he would 
not fulfil it. 

We dishonor religion. Its excellency and superiority are 
discovered in the preservation of the mind from distracting 
cares and anxieties; and we honor it and glorify God, when we 
maintain our Christian calmness and fortitude in difficult and 
trying scenes, spreading our case before the Lord; but if we 
give way to despondency, and are determined to carry our own 
burden, the enemy will exclaim in triumph, “ Where is now 
their God ?” 

We disquiet ourselves. There is no feeling so hurtful to the 
body, or injurious to the mind, as a fretful, ill-foreboding dispo¬ 
sition. Those who cherish it have to contend with a thousand 
imaginary evils; and are constantly in fear, where there is no 
danger. They will gaze with intense anxiety on every little 
cloud that gathers around them, while the sunshine of mercies 
and favors from above is almost unheeded. Let us, above all 
things, be careful for the interests of the soul. 


HABITUAL PRAYER RECOMMENDED. 


159 


May 12. 

HABITUAL PRAYER RECOMMENDED. 

“ But in every thing, by prayer and supplication, with thanksgiving, let your re¬ 
quests be made known unto God. And the peacoof God which passeth all under¬ 
standing shall keep your hearts and minds through Christ Jesus.”—Phil iv. 6,7. 

We have here a wide field for our contemplation, and can 
but just glance at the numerous objects presented to our view. 
Note 

A duty enjoined. Prayer is the best resource in every 
exigency. Consider 

Its simple nature. It is the making known of our requests 
unto God. How numerous, needful, rich, and valuable are the 
blessings for which we ask ! God is perfectly acquainted with 
those things that we require, but he must know them from us. 

Its various parts. Three terms are here employed, “ prayer, 
supplication and thanksgivingthus we are taught not only to 
deprecate the evils we would avoid, and desire the mercies we 
need, but to be grateful for the favors we have received. 

Its extensive use. u In every thing.” A devotional spirit 
should pervade all our ways, and be connected with our duties, 
trials, enjoyments, and anticipations. Our motto should be, 
“ Praying always.” 

A promise added. And this promise is calculated to cheer 
the mind in the most trying scenes. 

Its character. “ The peace of God.” That is, a composure 
and tranquillity of mind originating in our reconciliation to 
God; it is called “ the peace of God,” because his wisdom de¬ 
vised it, his Son procured it, his word reveals it, and his Spirit 
conveys it. 

Its excellence. “It passeth all understanding.” It cannot 
be fully estimated, though it is really enjoyed by the believer. 
Eternity will unfold its richness, and more clearly manifest its 
excellence. 

Its effect. “ It shall keep your hearts and minds.” Here 
are two distinct faculties, the aftections and the judgment; it 
centres the desire of the heart in God, and keeps the mind in a 
right apprehension of divine things. 

Its medium. “ Through Christ Jesusthat is, by his me¬ 
diation ; for he is our peace, and without him, God is a con¬ 
suming fire, ready to devour us in his wrath. 


160 


david’s confidence. 


May 13. 

DAVID’S CONFIDENCE. 

“ The Lord is my shepherd; I shall not want.”—Pslam xxiii. 1. 

The psalm before us is full of comfort to believers. Three 
things are especiaily mentioned: the provision God has made 
for them in life, verses 1—3, 5 ; their protection in death, verse 
4 ; and their prospects for eternity, verse 6. 

The characters represented. Believers are compared to 
sheep. Note 

Their former condition. Once they wandered from God like 
lost sheep, but he has brought them back to the fold. By sin, 
the holiness, happiness, and dignity of man are lost. 

Their present state. They are redeemed by the blood of 
Christ, sanctified by his Spirit; and are expected to resemble 
sheep, to be meek and gentle, patient and resigned. 

Their small number. They are represented as a little flock, 
and they are few, compared with the world that lieth in wicked¬ 
ness ; but there are other sheep which must be brought into the 
fold of Christ. 

The claim asserted. “ The Lord is my shepherd.” The 
believer is allowed to make this claim, and encourages himself 
in Christ as his shepherd. Contemplate the goodness which 
under this character he displays, the knowledge he possesses, the 
tenderness he exercises, and the offices he performs. 

The confidence expressed. “ I shall not want.” This 
may refer to 

Temporal supplies. “ Thy bread shall be given thee, and 
thy water shall be sure.” God has not promised us luxurious 
delicacies, but the necessaries of life, and his special blessing 
with our common mercies. 

Spiritual provisions. We cannot want while such a Divine 
source is opened for our supply. In Christ we have “ all spiritual 
blessingsand these are secured by the efficacy of his blood, 
the influence of his Spirit, and the prevalence of his intercession. 
Let my prayer be, “ Tell me, O thou whom my soul loveth! 
where thou feedest; where thou makest thy flock to rest at 
noon.” 


SALVATION PLACED IN ZION. 


161 


May 14. 

SALVATION PLACED IN ZION. 

“I will place salvation in Zion, for Israel my glory.”—Isa. xlvi. 13. 

In reading the Scriptures, we cannot but remark how threat- 
enings and promises, denunciations of wrath and intimations of 
mercy, go together; so that while one part of the heavens is 
darkened with clouds of coming judgment, on the opposite side 
is to be seen the bow of mercy. Such a scene we have in the 
passage before us—it is a rainbow of promise in the cloud of 
threatening. Notice 

A distinguished person. “ Israel my glory.” Look at each 
of the terms by which believers are known. “ Israel,” that is, 
a prince with God; Jacob was so named because of his preva¬ 
lence in prayer. We cannot seek better honor for ourselves 
than to be Israelites indeed. “ My glory.” This is a wonder¬ 
ful expression, and signifies two things: God glories in his peo¬ 
ple—the Lord taketh pleasure in them that fear him; and he 
will joy over them with singing. He is glorified in them. All 
his perfections are glorified in the salvation of his people. He 
is glorified in their devotedness of heart and consecration of life; 
and in their love, zeal, prayers, and praises, and in the fruits they 
bring forth: in the furnace of affliction, in the season of death, 
and in the happiness of heaven, God is glorified by his people. 

A delightful promise. Look at it in 

Its substance. u Salvation.” It includes all blessings suited 
to the nature, powers, wants, and immortality of the soul; and 
is the wonder of angels, the triumph of heaven, the scorn of 
the world, the heritage of the church, the joy of the believer, 
the end of the law, and the substance of the Gospel. 

Its scene. “ I will place salvation in Zion;” that is, in the 
church. How is this done ? Meritoriously by the atonement 
of the cross. It was placed in the holy land at the death of 
Christ, and there it was to be first preached, “beginning at 
Jerusalem.” Instrumentally in the appointment of ordinances. 
Where the Gospel is preached, there salvation is placed; be 
thankful that it is placed in your hearing—the word is nigh 
thee. Effectually by the gift of the Spirit: thus it is brought 
home to the conscience. May it be placed in my heart by ex¬ 
perience ! 


162 


THE SINNER’S BONDAGE AND REDEMPTION. 


May 15. 

THE SINNER’S BONDAGE AND REDEMPTION. 

«Ye have sold yourselves for nought, and ye shall be redeemed without money.” 

Isa. lii. 3. 

The chapter out of which these words are selected has a pri¬ 
mary reference to the return of the Jews from the Babylonish 
captivity; but may be viewed in connection with the methods 
of grace under the constitution of the Gospel. Note 

The degrading bondage effected. Man is here repre¬ 
sented as a willing slave; and several things tend to show the 
aggravated nature of his crime. 

The article. “Yourselves;” that is, the whole man, both 
body and soul; the immortal as well as the perishable part of 
your nature. But are you at your own disposal ? Has not he 
who made, sustains, feeds, and clothes you, the greatest claim 
on you ? 

The act. “Ye have sold yourselves.” Imagine the barba¬ 
rous conduct of Nero, who persecuted the Christians at Rome, 
demolished their temples, plundered their property, burnt many 
of them, and sold others as slaves to their enemies; and all to 
feed his avarice, and gratify his sinful passions. Do you not 
deprecate the infamous deeds of such a tyrant ? Ah ! you have 
acted over the scene with regard to yourselves; you have done 
it willingly, and from choice. 

The unprofitableness. “For nought.” If an individual sold 
a large estate for a mere trifle, his foolish act would be highly 
censured: this but faintly sets forth the folly of sinners in be¬ 
coming the willing captives of their enemies. Sin is unprofita¬ 
ble, whatever view you take of it. 

The glorious redemption promised. Every thing respect¬ 
ing it is worthy our attention. 

Its fulness. The remedy is commensurate with the disease. 
The sinner is not only pardoned, but released; his fetters are 
broken, his bonds loosed, and he is led out of prison. He is 
not simply delivered from wrath, but restored to the Divine 
favor, enriched as well as liberated. 

Its fitness. The salvation of Christ is admirably adapted to 
the state of man as a sinful, fallen creature, because it imparts 
that which alone can improve his condition, raise him from his 
degradation, sanctify his heart, and save his soul. 


THE CONVERSION OF LYDIA. 


163 


Its freeness. “ Without money.” Redemption is a free and 
unmerited act. An opulent man would not be imprisoned for 
debt; if the captive could purchase his freedom, he would no 
longer remain in the dungeon. Our state is one of helplessness, 
we have nothing to pay; but Jesus says, “I have found a ran¬ 
som.” 

Its perpetuity. While in its contrivance it issues from eter¬ 
nity past, in its duration it extends to eternity to come. It 
ransoms from everlasting death, and brings to everlasting life. 


May 16. 

THE CONVERSION OF LYDIA. 

“ And a certain woman named Lydia, a seller of purple, of the city of Thyatira, 
which worshipped God, heard us ; whose heart the Lord opened, and she attended 
unto the things which were spoken of Paul.”—Acts xvi. 14. 

The conversion of Lydia may be further viewed in 

Its nature. “ Whose heart the Lord opened.” Observe 

What sin has done. It has shut the heart against God. He 
knocks at the door of our hearts in various ways, by the voice 
of conscience, the sound of the Gospel, and the dispensations 
of Providence; and yet we regard him not, and are unwilling 
to open to him till arrested by his grace, and effectually called 
by his Spirit. 

What grace does. It opens the heart. This gives us a de¬ 
lightful and interesting view of conversion. Its seat is the heart 
—and its extent is intimated by the opening of the heart. The 
ear may be opened to listen to the Gospel, and the mouth to 
speak of it, while the heart is not opened to embrace it. In 
conversion, the understanding is opened to receive the truth, 
the affections are opened to love it, the will is opened to obey 
it, the memory is opened to retain it, and the bps are opened to 
confess it. 

Its author. “The Lord.” The work is ascribed to him 
whose power enables, and whose pity constrains him to do it. 
Ministers may open their Divine commission, but they cannot 
open the hearts of their hearers to receive it. We could as 
easily create a world as convert a soul. 



164 


THE CHARACTER OF LYDIA. 


Its effects. “She attended unto the things which were 
spoken of Paul.” What a beautiful gradation there is through¬ 
out the little history of this saint! She came, she heard, she 
believed, she worshipped; her heart was opened, and her atten¬ 
tion was secured. The word here translated “ attended unto,” 
is very forcible in the original, and signifies to apply and take 
heed to. The way to hear the word to profit, is to listen to it 
with self-application and prayer. 


May 17. 

THE CHARACTER OF LYDIA. 

“ And a certain woman named Lydia, a seller of purple, of the city of Thyatira, 
which worshipped God, heard us; whose heart the Lord opened, that she attended 
unto the things which were spoken of Paul.”—Acts xvi. 14. 

What a bold champion for the truth was the Apostle Paul! 
he was constantly employed either in exploring fresh ground on 
which to erect the standard of the cross; or visiting and watering 
the churches that were already planted. We find, on his sepa¬ 
ration from Barnabas, he takes Silas ; they meet with Timothy 
at Derbe; Luke joins them at Troas; and they all set out for 
Philippi. They were not permitted to teach in the city, so they 
assembled the people without its walls. Here is a remarkable 
instance of success in the conversion of Lydia to God. Many 
things deserve our notice respecting it. 

Its subject. She is described by 

Her name. “ Lydia.” What an honor to have her name 
recorded here! Though all saints have not this honor, yet they 
have their names written in the Lamb’s book of life; and this 
stamps a more lasting dignity upon them than if they were 
emblazoned on the pages of history, or inscribed in the annals 
of fame. 

Her employments. “ A seller of purple.” She was not one 
of those women of whom Paul speaks, “ that learn to be idle, 
wandering about from house to house.” Religion teaches us to 
be active and industrious in our lawful avocations in life, and to 
abide with God in our calling. Her occupation was humble, 
but honest. 

Her birthplace. “ Thyatira” was a city of some eminence in 



THE BELIEVER’S HERITAGE. 


165 


Asia Minor, and was situated at a very great distance from Phi¬ 
lippi, where she now resided, and carried on her trade. We 
are not told why she left the place of her birth; but we are 
sure she did not regret it, as she could trace the leadings of a 
kind Providence in bringing her to sit under the ministry of 
Paul. 

Her religious profession. “ Which worshipped God.” She 
was a moral but not a changed character, piously inclined, but 
not a possessor of piety; she worshipped God according to the 
light she had, and was thereby ready for further discoveries of 
Christ and salvation. 

Its means. “ She heard us.” “ Faith cometh by hearing.” 
It is a privilege to have the sound of salvation in the ear; but 
a far greater one to experience the power of salvation in the 
heart. Lydia heard with attention, and no doubt with prayer; 
we are quite sure she heard with pleasure, because she heard 
with profit. 


May 18. 

THE BELIEVER’S HERITAGE. 


“ Thy testimonies, have I taken as an heritage forever ; for thoy are the rejoicing of 
my heart.”—Psalm cxix. 111. 

The Bible contains the testimony which God has given to 
the children of men. His name is inscribed on the fair vol¬ 
ume of nature, but not in such bright and clear characters 
as in the book of revelation. We are peculiarly privileged 
in having the two-fold testimony of the law and the Gospel. 
Let us imitate David in the use he made of God’s word. Ob¬ 
serve 

The excellence of tiie Bible. It is the Christian’s heri- 
tage. 

How extensive. All earthly possessions compared with this, 
are but as a drop to the ocean, or an atom to the globe. Look 
at the perfections of God’s nature, the purposes of his grace, 
the plans of his mercy, the promises of his word, and the 
provisions of his covenant, and see the extent of the believer’s 
heritage. 

How secure. Upon all the glory there is a defence. How 



166 


BEHOLDING THE GOODNESS OF GOD. 


remarkably have the Scriptures been preserved in the midst of 
innumerable efforts to exterminate them from the earth; no less 
secure is the believer’s interest in the glorious blessings they re¬ 
veal. These are the sure mercies of David. 

How durable. “ An heritage forever.” On earth we do but 
catch a glimpse of the glories of this inheritance, obtain our title, 
and are preparing for the period when death shall open the gates, 
and we shall enter on the full possession of it. 

The experience of the believer. 

His act. “ Thy testimonies have I taken as an heritage for¬ 
ever.” This act is personal, voluntary, deliberate, and wise, and 
regards perpetuity. If we would extract sweetness from the 
Scriptures, we must not merely read them, but take them and 
bind them around our heart. It is not the bee’s touching of the 
flowers that gathers honey, but her abiding on them, and draw¬ 
ing out the sweet. 

His joy. “ For they are the rejoicing of my heart.” All that 
have cordially received and experimentally felt them, will find 
this to be the case. 


May 19. 

BEHOLDING THE GOODNESS OF GOD. 


“ I had fainted, unless I had believed to see the goodness of the Lord in the land of 
the living.”—Psalm xxvii, 13. 

Calvin calls the Psalms the anatomy of the soul—they lay 
open the thoughts, feelings, inward workings and desires of the 
believer’s heart; and describe very accurately our joys and sor¬ 
rows, hopes and fears. They may be compared to a mirror in 
which we may behold our own resemblance. In this passage 
observe 

The scenes of distress alluded to. They were such as 
were ready to make him faint. We have heard of the afflic¬ 
tions of David, and how he was tried in his government, his 
family and household, as well as in his own experience. How 
many things combine to try and perplex the believer ! His is 
not a path strewed with roses; he is not permitted to enjoy the 
sunshine of prosperity, and dwell at ease; he sails not along a 
calm and smooth stream, but is tossed with foaming billows and 
raging waves ere he enters the port of peace. Our greatest 



the Christian’s patience. 


167 


trials often arise from our dearest comforts—and the rose that 
we press to our bosom is encircled with sharp and prickling 
thorns, which inflict many a wound, and cause many a pang. 
How often under the accumulated weight of trials are we ready 
to faint! 

The expression of confidence stated. Note here 

The nature of the principle possessed. It was faith. This 
grace is necessary in every step of our journey—in all the move¬ 
ments of our mind towards God—and in every devotional exer¬ 
cise. Faith extracts the sweetness of comfort out of the bitter¬ 
ness of affliction, and discerns the gilded rays of the sun behind 
the dark clouds of trial. It inspires us with courage when we 
are ready to faint; and sets our feet upon a rock, so that we can 
stand secure amidst the tumult of the waters with which we are 
surrounded. 

The object to which it directs us. “ The goodness of the 
Lord. What an extensive subject for our contemplation! Think 
of his goodness in providence—how often has he interposed 
on our behalf, and turned the curse into a blessing ! But the 
goodness of his grace as far exceeds his providential favors, as 
the glorious splendor of the sun outshines the pale beams of the 
lamp of night. 

The place of its manifestation. u In the land of the living.” 
This may refer to the present life—to the sacred temple below, 
and the glorious sanctuary on high. Thus in the darkest 
season we must trust in God, and not be “ wearied and faint in 
our minds.” Soon the mysteries of providence shall be solved, 
and the curtain which now conceals so much from us shall be 
drawn up ; while millions of voices exclaim, “ He hath done all 
things well.” 


May 20. 

THE CHRISTIAN’S PATIENCE. 


“ In your patience possess ye your souls.”—Luke xxi. 19. 

The exercise of patience implies the existence of trials ; and 
the Christian course is beset with them; but when he has 
obtained the end of his faith, and there is nothing more to try 
his patience, he will acknowledge that there was not one thorn or 



168 


the Christian’s safety. 


brier too much in the wilderness, not a billow or wave too much 
in the ocean of life. Note here 

A duty. This respects the conduct we are to pursue as to 
ourselves—it is patience. 

It admits a painful truth. That believers in their afflictions 
are apt to lose or forget themselves by impatience, resentment 
of injuries, wrath, and anger. How prone are we to display the 
fretful temper of Jonah, and say, “ I do well to be angryin¬ 
stead of heaping coals of fire on the heads of those that offend 
us, to soften and melt them down! 

It proposes a desirable course. Self-possession. When we are 
easily irritated, and our anger is kindled with every breath of 
provocation, we not only expose our weakness, but often show 
our wickedness in hasty words, unkind speeches, and unchristian 
deeds. Let our weapons of defence be, not wrath, hatred and 
retaliation; but patience, pity, and prayer. 

It shows how the object is to be obtained. By the exercise of 
patience; this is better than resistance. Anger may glance into 
the breast of a good man, but rests only in the bosom of fools. 
Fulgentius, after he was extremely persecuted, had an advan¬ 
tage to seek revenge, but would not; “ For,” said he, “ we 
must suffer more for Christ than this.” If we let the sun go 
down upon our wrath, we must expect clouds to shade the light 
of God’s countenance. By resentment we take the law into 
our own hands; by patience we leave our cause in the hands of 
him who hath said, “ Vengeance is mine, I will repay, saith the 
Lord.” 


May 21. 

THE CHRISTIAN’S SAFETY. 

“ But there shall not an hair of your head perish.”—Luke xxi. 18. 

It is consolatory to reflect, that, though believers are the ob¬ 
jects of the world’s hatred, they are the subjects of God’s especial 
care. In this passage we have 

A promise. This regards the safety insured to us from God. 
The phrase here made use of is frequently employed in Scripture 
to denote perfect security and freedom from harm. Turn to the 
following passages, 1 Sam. xiv. 45; 1 Kings i. 52 ; Acts xxvii. 



DIVINE SUPPORT UNDER TRIALS. 


169 


34. This is not to be taken in its literal meaning, but in its 
spiritual acceptation, intimating that they should not be really 
injured, as to their eternal interest; for, says the Saviour, “ He 
that loseth his life for my sake shall find it.” The Christian’s 
present trials are only preparing the way for his ultimate tri¬ 
umphs. They are, as so many artificers, to make the crown of 
glory more massy and more bright. Every stroke doth but add 
fresh beauty to it. The mysteries of Providence are often the 
ground-work of some excellent piece he is about to discover to us. 
Two things tend to alleviate our anxiety with regard to the trials 
that befall us. 

They are biown to God. He takes cognizance of the most 
minute circumstances in our history. “ The hairs of your head 
are all numbered.” He observes the silent tear that trickles 
down the cheek ; he hears the sigh that escapes from the agi¬ 
tated breast; he is acquainted with the fears and misgivings that 
sometimes ruffle the tranquillity of our spirits, and reads the lan¬ 
guage of prayer on the tablet of the heart. 

They are permitted by God. This is a doctrine that has been 
much abused and misrepresented. God permits sin, but it is 
man that perpetrates it. The wicked are called “ his sword.” 
Jesus said to Pilate, “Thou couldst have no power at all against 
me except it were given thee from above.” The rage and fury of 
the ungodly, as well as the elements of nature, are under his 
control, who makes the wrath of men to praise him. 


May 22. 

DIVINE SUPPORT UNDER TRIALS. 

«* Cast thy burden upon the Lord, and he shall sustain thee.”—Psalm lv. 22. 

The promises of God are of two classes: there are some that 
are absolute; as, “The Lord will give grace and glory. As 
thy day, so shall thy strength be.” Others are conditional; as, 
“Acknowledge him in all thy ways, and he shall direct thy 
paths ” The promise before us is of this description. Here 
we see that the believer has a burden to try him, a duty to 
engage him, and a promise to encourage him. 

A burden to try him. And of what does it consist? Of 
8 



170 


THE NATURE OF THE NEW BIRTH. 


sins, for though the power of corruption is subdued, its being 
still remains; the root of enmity is not plucked up, but its 
shootings are checked; the tyrant is not destroyed, but he is 
dethroned, and his sceptre is broken; the lion retains his 
ferocity, but he is in chains. There is a burden of cares, and 
these arise from innumerable sources, external and internal; of 
doubts, respecting our spiritual state before God. 

A duty to engage him. “ Cast thy burden upon the Lord.” 
What else can we do ? We should soon sink under the load. 
We are to cast our burden of sins on him, by a reliance on the 
merits of Christ; our burden of cares, by trusting in his provi¬ 
dence ; and our burden of doubts, by pleading his promise. 

Why should we complain of our burden? “We fear,” says 
Bishop Hall, “ our best friends: for my part, I have learned 
more of God and myself in one week’s extremity, than the 
prosperity of a whole life had taught before.” 

A promise to encourage him. “ He shall sustain thee.” 
He sustains us under the load of sin, by giving more grace; 
under the weight of cares, by imparting true comforts; and 
under the burden of doubts, by increasing our faith. Dwell 
more, then, on the brightness of God’s promises than the dark¬ 
ness of his providences; and while the weight of the burden 
would excite your fear, let the omnipotence of Jehovah’s arm 
inspire your confidence. 


May 23. 

THE NATURE OF THE NEW BIRTH. 

“ Which were born of God.”—John i. 13. 

Many boast of their honorable descent, birth, and parentage, 
and the dignity and wealth of their ancestors; but who among 
the great and mighty of the earth can be compared with the 
believer who is descended from the Father of lights, and is an 
heir of immortal glory ? Note 

The nature of the new birth. An amazing change is 
produced, which extends to all the powers and faculties of the 
soul; there is the impression of the Divine image, the implant¬ 
ation of a Divine principle, and a restoration to the Divine 
favor. 



THE AUTHOR OF THE NEW BIRTH. 


Ill 


They are horn to a state of pilgrimage. Previous to con¬ 
version they were pilgrims in condition, in common with all 
mankind, who are on a journey from time to eternity; but now 
they have the heart of a stranger, and the feelings and dispo¬ 
sitions of heavenly travellers. 

They are born to sorrows. And these are of a peculiar na¬ 
ture, and arise from various sources; such as sin dwelling in 
them and abounding in the world, the withdrawment of the 
Divine presence and favor. If they are sowers, they sow in 
tears; if they are companions, they are “ companions in tribu¬ 
lation.” 

They are horn to joys. They now rejoice in those things 
in which they felt no interest before; the person, work, cross, 
word, and ordinances of Christ; and not only in the anticipa¬ 
tions of hope, but in tribulations also, knowing that though it 
may afflict the mind, it cannot affect the state. Rom. viii. 35. 

They are horn to high honors —to be prophets, priests, and 
kings; as prophets, they know God’s will; for “ the secret of 
the Lord is with them that fear himthey are a holy priest¬ 
hood to offer up spiritual sacrifices; as kings they have a king¬ 
dom within them, they are attended with royal guards, the 
angels of the Lord. They are bom to an inheritance free in its 
reception, unbounded in its joys, and eternal in its duration. 
Remember, before you can realize these honors you must be 
born again;— 

“ Born in the image of his Son, 

A new peculiar race.” 


May 24. 

THE AUTHOR OF THE NEW BIRTH. 

“ Which were born of God.”—John i. 13. 

How mysterious and inexplicable to carnal reason are many 
of the doctrines of Christianity ! Such is that of the new birth ; 
and the language of the natural man concerning it is, “ How 
can these things be ?” The Scriptures make known to us the 
fact, though they do not explain to us the precise mode of the 
Spirit’s operations in regeneration. John iii. 8. Observe 
The Author of the new birth. The melancholy descrip- 



172 THE SANCTIFICATION OF THE CHRISTIAN. 

tion given us of the wickedness and depravity of man in his 
natural state, plainly demonstrates to us that he cannot effect 
this change himself; it is by the will of God, as the moving 
cause; and the word of life as the instrumental means; there¬ 
fore it is said, “ Of his own will begat he us with the word of 
truth. Everything in the new birth is his workmanship. He 
gives the new heart, opens the eyes in the communication of 
light, and the ears to receive instruction; he gives a new name 
and a new nature; he puts his fear in our hearts; “ We love 
him because he first loved us faith is his gift; Christ is ex¬ 
alted to give repentance and the remission of sins; he imparts 
joy, and the joy of the Lord is their strength ; he taught them 
the language they speak, and first enabled them to cry, though 
in broken accents, “ Abba, Father;” he works in them to will 
and to do, and without him they can do nothing. Every one 
but an atheistical skeptic will grant, that in the animal world 
the principle of life and motion is from God; and in the 
rational creation, our souls, with their powers and faculties, are 
derived from the same Divine Being. Now, if everything that 
fives received its fife from God, the fountain of life, how unrea¬ 
sonable would it be to suppose that the Christian could receive 
his spiritual existence from any other source! The same power 
and wisdom that were necessary in forming man in the Divine 
likeness are requisite in re-impressing the image of God on his 
soul. How can we call in question the Divine agency em¬ 
ployed in this work, when stones are raised up as children to 
Abraham, lions are changed into lambs, and the dead arc raised 
to fife ? The finger of God is here; this is the Lord’s doing, 
and it “ is marvellous in our eyes.” 


May 25. 

THE SANCTIFICATION OF THE CHRISTIAN. 

“ For by one offering he hath perfected forever them that are sanctified.”—Heb. x. 14. 

The cross of Christ is an object of the greatest wonder, 
glory, and magnificence in the world; as we gaze on it, new 
discoveries and increasing beauties burst on our astonished 
view. It is the grand centre of attraction; and, ere long, all 
nations shall be drawn to it. It is the sun that illumines 



THE SANCTIFICATION OF THE CHRISTIAN. 


1*73 


the firmament of truth. It is the tree of life in the midst of 
the garden of revelation. It is a living fountain, from whence 
issue the streams of light and joy, peace and pardon, and all 
spiritual blessings. Here is 

A glorious effect. The sanctification of the Christian. 

Its nature. To be sanctified, is to be set apart and made 
holy. Believers are set apart by a holy God, for the accom¬ 
plishment of holy purposes, and the enjoyment of holy privi¬ 
leges. They have a holy nature, holy principles, holy desires 
and pursuits. 

Its degree. Paul does not mean to say, that this perfection 
of sanctification is attained on earth; he is drawing a line of 
distinction between the two economies, the law and the Gos¬ 
pel ; and proving that while one could not make perfect, the 
other could. Read the few verses at the commencement of the 
chapter. Perfect sanctification, or a complete renewal of the 
soul, is effected by the one offering of Christ, and secured to all 
believers; but they are not put in full possession of it, till they 
arrive in that world where a single spot of impurity can never 
appear. Sanctification begins with the dawn of grace, and is 
consummated in the meridian blaze of glory. 

Its means. The blood of Christ is the procuring cause; but 
the w r ork is carried on by various means instituted for the pur¬ 
pose. The word and ordinances are designed for this end, and 
so are afflictions; “By these shall the iniquities of Jacob be 
purged, and this is all the fruit to take away his sin.” 

Its agency. The Holy Spirit works effectually in the heart, 
and applies to our consciences the blood of the Lamb. He 
works as a Sovereign, where, when, and how he pleases. The 
whole presents us with a stimulus for the Christian’s future 
course, onward to perfection; seek to increase in holiness, and 
grow in grace: also a foundation for the sinner’s hope, it is the 
offering of Christ; he was “ once offered,” and there remaineth 
no more sacrifice for sin. 

But thy atoning sacrifice 

Hath answered all demands; 

And peace and pardon from the skies 
Are blessings from thy hands. 


THE NATURE OF THE SOUL. 


114 

May 26. 

THE NATURE OF THE SOUL. 

“ Life and immortality.”—2 Tim. i. 10. 

Infidel writers tell us that death is the extinction of our 
being, and the grave the place of an everlasting sleep; but we 
believe that death is the threshold of eternity, and that we 
shall sleep only till the resurrection morn, and rise either to 
eternal happiness or never-ending woe. This is only the em¬ 
bryo state of our existence: “ The dust shall return to the 
earth as it was,” there is the death of the body ; “ but the spirit 
shall return unto God who gave it,” there is the immortality of 
the soul. Let us bring forward some proof of the soul’s immor¬ 
tality. 

Its nature. It is a spirit. How do we know this ? Be¬ 
cause it is capable of apprehending spiritual objects. It has 
been well observed, that a spiritual object can only be appre¬ 
hended by a spiritual operation; a spiritual operation can 
only belong to a spiritual faculty, and a spiritual faculty can 
only be connected with a spiritual being. The Christian can 
commune with God. “ God is a spirit;” he can hold fellowship 
with angels, “ are they not all ministering spirits ?” The lan¬ 
guage of Paul, in Hebrews xii. 22-24, is to the point. He 
uses the present tense, “Ye are come” to the association of the 
blest in heaven. But in what sense may believers be said to 
come ? Not with the body, that would be impossible; it is by 
communion “ they are come.” And what part of man holds 
communion with these exalted intelligences ? It is his soul; if 
so, it must be spiritual; and if it is spiritual, where is the indi¬ 
vidual who will deny that it is immortal ? Some say, that 
what we call a spirit is a mere attribute of life; but we ask, 
how is it, when life is sinking, and the body is decaying, the 
spirit does not partake of that debility, decay, and disease, of 
which the corporeal frame is the subject ? How often have 
the operations of the mind been earned on with the greatest in¬ 
tensity, when the body has been hastening to dissolution, and 
thus the spirit has triumphed over the flesh ! 


THE SACRIFICE OF CHRIST. 


175 


May 27. 

THE SACRIFICE OF CHRIST. 

“ For by on© offering he hath perfected forever them that are sanctified.”—Heb. x. 14. 

The law was only the shadow of good things to come; all 
its services and ceremonies formed but the threshold of that 
magnificent building of the Gospel temple, which is consecrated 
with richer blood, and more costly sacrifices, and associated 
with nobler designs. Paul argues the superiority of the Gos¬ 
pel to the law in a most masterly manner; and, among other 
considerations, he adduces the variety of sacrifices that were 
offered by the priests under the law, whereas Jesus our great 
High Priest has rendered a perfect atonement by one offering. 

A gracious cause. The sacrifice of Christ. 

It was absolutely necessary. Sin rendered it so : it hid from 
us the Divine countenance, and shrouded our prospects in the 
darkest gloom and despair ; and nothing could reconcile God to 
us but the death of his Son. 

It was clearly 'prefigured. An importance is attached to the 
Jewish rites and ceremonies, only as they typified the grand 
atonement of Calvary. The church of God was then in its in¬ 
fancy, and these things were as so many pictures and hierogly¬ 
phics, which served but for that period ; w hen our Saviour came, 
it had arrived at more mature years, and required no more those 
types, because it had a clearer manifestation of the Divine glory 
and grace : ere long it shall attain unto the stature of a perfect 
man, all childish things shall be put away, and the Deity shall 
no more be seen through clouds of incense and pillars of smoke, 
or the dark glass of ordinances, but face to face, without a veil 
betw r een. 

It was willingly made. He saw in dread array all the suf¬ 
ferings and agonies he was about to endure; yet he moved 
onward with firm step and steady purpose, exclaiming, “ I 
have a baptism to be baptized with, and how am I straitened 
till it be accomplished !” When in agonies in the garden, he 
said, “ Not my will, but thine be done.” When apprehended, 
he did not resist. When he suffered, he threatened not; and 
when reviled, he reviled not again. He laid down his life for 
the world. 

It was infinitely sufficient. The Godhead of the Saviour 


176 


THE IMMORTALITY OF THE SOUL. 


made it so. Now was the sword of justice put again into its 
scabbard, only to be uplifted against those who despise the 
great salvation ; mercy and truth now smile on the brow of 
the great Eternal, and the way to glory is consecrated; the 
gates of paradise are opened, and the voice of the Father is 
heard, “ This is my beloved Son, in whom I am well pleased.” 


May 28. 

THE IMMORTALITY OF THE SOUL. 

“ A living soul.”—Gen. ii. 7. 

Everything connected with the soul is mysterious and won¬ 
derful, and calculated to till our minds with astonishment; but 
its eternal duration stamps it with the greatest value and impor¬ 
tance. 

Another argument in proof of its immortality is, 

The price paid for its redemption. “ The redemption of 
the soul is precious.” If the soul is not immortal, then we are 
in no danger of future punishment; and if this be the case, how 
is Christ said to redeem us from the wrath to come ? If the 
soul is not immortal, there is no future happiness ; and if this be 
the case, in what sense can Jesus be said to purchase for us an 
eternal inheritance ? Is the soul redeemed by the blood of Christ, 
and not immortal ? Sanctified by the blessed Spirit, and not 
immortal ? Then Christ died in vain, and they also who are 
fallen asleep in him are perished—then what becomes of the 
everlasting covenant, ordered in all things, and sure ? How are 
we to understand the intercessory prayer of Jesus ?—“ Father, I 
will, that they also whom thou hast given me, be with me where 
I am.” If we are with Christ where he is, we must be clothed 
with immortality. 

“ ’Tis immortality our nature solves ; 

’Tis immortality deciphers man, 

And opens all the mysteries of his make : 

Without it, half his instincts are a riddle; 

Without it, all his virtues are a dream.” 

The happiness of which it is capable. It has powers 
and faculties that capacitate it for the enjoyment of the Deity. 



TIII5 CHRISTIAN' S PROSPECT AND DUTY. 


177 


There is no part of Christian comfort or happiness that does not 
depend on the soul’s immortality. Are vve comforted by the 
atonement of Christ ? That atonement is infinite, and refers to 
the eternal duration of heaven. Are we consoled by the love 
of Christ ? It is everlasting. Faith is the substance of things 
hoped for, the evidence of things not seen. Hope points to im¬ 
mortality, and enters within the veil. If the soul is capable of 
so much enjoyment, and can be fitted to hold converse with 
angels, yea, with God himself, how absurd is it to suppose it 
would have been created merely to be the companion of the 
body for a few years, and then to be annihilated. 

The testimony of Scripture. Numerous passages attest 
the fact. David said, “ Into thy hands I commit my spirit 
see Job xix. 25-2 7. Moses and Elias appeared on mount Ta¬ 
bor, at the transfiguration of Christ; how could this have been, 
if the soul is not immortal ? Hear the language of the apostle, 
Rom. viii. 10, 11, “ And if Christ be in you, the body is dead 
because of sin,” that is its doom by Adam’s fall; but the spirit 
is life, or, as it might be rendered, your spirit lives, “ because 
of righteousness.” Again, see Matt. x. 28, Luke xx. 37, 38. 
Angels are said to rejoice at the conversion of a sinner; but 
why should they, if the soul dies with the body ? Let me re¬ 
member there is an immortality of bliss, and an immortality of 
woe ; be it my highest aim to secure the one, and to escape the 
other. 


May 29. 

THE CHRISTIAN’S PROSPECT AND DUTY. 

“ Wherefore, beloved, seeing that ye look for such things, be diligent, that ye may 
be found of him in peace, without spot, and blameless.”—2 Pet. iii. 14. 

It has been well observed, that human life would be one stag¬ 
nant lake, unless promise heaved up its waters, and bid them 
roll towards some ideal shore, which it represents as sparkling 
with beauty and delight. How glorious are the hopes which 
the Gospel inspires ! Contemplate 

The Christian’s future prospects. See 
The glories it unfolds. “ Such things,” that is, the dissolu¬ 
tion of nature, the day of the Lord, new heavens and a new 

8 * * 



178 


A PRAYER FOR THE DIVINE FAVOR. 


earth. These things shall be preceded by the universal spread 
of the Gospel, the downfall of Antichrist, and the subversion of 
every system opposed to Christianity. 

The ground on which it rests ; ver. 13. “ According to his 

promise.” In cherishing such anticipations, we are not deluded 
by fancy—we rest the telescope of faith on the word of promise, 
and command an extensive prospect of things that shall shortly 
be brought near to us. 

The feelings with which it should be viewed. Many motives 
should induce us to look for such things; as we desire to be 
freed from sin, released from trouble, have our graces perfected, 
and be in possession of eternal happiness. There must be the 
look of faith, hope, joy, desire, patience, and love. 

The Christian’s present duty. It may be summed up in 
one word, diligence. Note 

The objects to which it should be directed. The possession of 
peace is one; we cannot be found of God in peace, till we are 
found in Christ as our Saviour. The perfection of holiness is the 
other ; this cannot be attained here. The good ground of the 
heart is in cultivation, but it is not free from weeds; the gold of 
grace is mixed with the dross of sin: but when grace is per¬ 
fected in glory, believers shall be blameless. 

The manner in which it is to be 'performed. This diligence 
is to be applied to the observance of appointed means and ordi¬ 
nances, and to the cultivation of spiritual gifts and graces. Let 
me thus be constantly dwelling on the sides of eternity. 


May 30. 

A PRAYER FOR THE DIVINE FAVOR. 


w Remember me, O Lord! with the favor that thou bearest unto thy people; Oh * 
visit me with thy salvation.”—Psalm cvi. 4. 

While multitudes of the human race disregard the claims of 
religion, there are those who have another and a nobler spirit, 
that bids them seek superior bliss, and bend their course towards 
heaven’s unfading joys. Such individuals can unite in the com¬ 
prehensive prayer of the psalmist, which we are now to consider. 
Three things are here implied. 

An interest in the remembrance of God. “Remember 




A PRAYER FOR DIVINE FAVOR. 


179 


me, 0 Lord!” This is a suitable petition at all times ; in life 
with its solicitudes, and in death with its solemnities. We 
should pray that God would 

Remember our wants and enrich zis. Sin has impoverished 
us—by it we have lost all our possessions, and are reduced to 
the lowest extremity—but God can supply all our needs accord¬ 
ing to his riches in glory by Christ Jesus. 

Remember our weakness and strengthen us. We are insuf¬ 
ficient of ourselves either to engage in duty, or to encounter 
difficulty. Oh to be remembered by Him, who alone can im¬ 
part unto us that strength we require ! 

Remember our sorrows and comfort us. In this life there 
are alternate joys and sorrows, the bright beams of hope 
mingled with the dark shades of despair ; and, if the conscious¬ 
ness of the remembrance of an earthly friend affords such relief 
to the mind, what is the comfort associated with the persuasion 
that we have a heavenly Friend, who knoweth our frame, and 
remembereth that we are but dust ? 

A PARTICIPATION IN THE FAVOR OF GOD. Observe 

The characters alluded to. “ Thy people.” God has a peo¬ 
ple that are peculiarly his. They are so by distinguishing 
mercy, as they are chosen in Christ, from before the foundation 
of the world. They are so by renewing grace; thus they bear 
the image of the Father, are justified by the righteousness of 
the Son, and sanctified by the influences of the Spirit. They 
are so by voluntary consent, as they have given themselves to 
him. 

The blessing implored. It is the Divine favor. There is a 
peculiar favor God shows to his people—all he does for them is 
through free and unmerited grace. What David here desires, 
includes everything essential to our present welfare and future 
bliss. 

The enjoyment of the salvation of God. “ Oh! visit me 
with thy salvation.” This may refer to temporal deliverances 
or spiritual comforts. God does this 

By the interposition of his providence. Thus he saves and 
rescues us from innumerable dangers to which we are exposed, 
and continues us in being. 

By the displays of his grace. How delightful are the visits 
which God pays to the soul! He never comes empty-handed, 
but with an abundance of good things. He visits us with dis¬ 
coveries of this salvation, and thus we see its fulness; with the 


180 


THE DEPLORABLE STATE. 


experience of this salvation, and thus we feel its power; with 
the blessings of this salvation, and thus we enjoy its richness; 
with the earnests of its full consummation, and thus we long 
for eternal glory, where we shall be saved to sin no more. 


May 31. 

THE DEPLORABLE STATE. 

“ For when we were yet without strength, in due time Christ died for the ungodly.” 

Rom. v. 6 

Christ is the grand figure in the picture of the Gospel; the 
learning and eloquence of ministers are not colors to adorn it, 
but as the dark ground of the picture, to set it forth more clear¬ 
ly. Christ crucified is the theme of our ministry. We are here 
led to the contemplation of his death. Here is 

A deplorable state described. It is twofold, negative and 
positive; the one is the want of power, the other is the existence 
of enmity. “ Man is,” says Birkett, “ without power to resist 
justice, and without affection to desire mercy so weak that he 
trembles at the appearance of a worm, aud yet so wicked that 
he lifts up his head against heaven.” 

A state of absolute weakness. “We were yet without 
strength;” that is, deprived of all power to rescue ourselves 
from the miseries into which our sins had plunged us. Man 
has incurred the Divine displeasure by sin, and he is without 
strength to obtain the favor of Heaven; he is polluted in his 
iniquities, and he is without strength to cleanse his spotted soul; 
he is far from his Maker by wicked works, and he is without 
strength to draw near for succor. 

A state of actual wickedness. “ Ungodly.” Man is not 
only weak and impotent, indisposed towards that which is good, 
but striving with his Maker, rising up in rebellion against him, 
and setting him at defiance. His sins had swelled like a mighty 
deluge, higher and higher, and there were the foamings of rage 
and passion, and every hateful feeling, till at length they reached 
to the very heavens, and loudly called for the judgment of an 
avenging God ; but there was no cry for help, there was no 
expression of sorrow, there was no contrition of heart: “ none 



A CALL TO HOLINESS. 


181 


of them repented of his evil, saying, What have I done?” 
But there was mercy in the heart of God ; behold in the midst 
of those black clouds that portend a gathering storm, a star 
piercing through the thick darkness: it is the star of Bethlehem, 
and it is the harbinger of a bright and glorious day; see the 
mantled heavens, gilded with the first rays of the Sun of 
righteousness that now rises with healing in his wings; the 
clouds are dispersed, the impending tempest is averted, the sky 
is serene, the heavens open, and a voice is heard, “ This is my 
beloved Son, in whom I am w'ell pleased.” “ For when we were 
yet without strength, in due time Christ died for the ungodly.” 


June 1. 

A CALL TO HOLINESS. 

M For I am the Lord your God ; yo shall therefore sanctify yourselves, and ye shall 
be holy; for I am holy.’’—Lev. xi. 44. 

In the context we have the various laws and ordinances to be 
observed by the Jews, in reference to what they were to eat, and 
what they were to abstain from. The ceremonial law was “ a 
figure for the time then present;” but we live under a different 
dispensation, and are expressly informed that “ the kingdom of 
God is not meat and drink, but righteousness, and peace, and 
joy, in the Holy Ghost.” It is spiritual in its origin, nature, 
principles, requirements, and ends. Two things may be observed 
in the passage. 

It enjoins an important duty. “ Ye shall therefore sanc¬ 
tify yourselves, and ye shall be holy.” 

Its extensive import. We are not to imagine by the language 
here employed, that it is in the power of man to sanctify his 
soul; this is the work of the Spirit; but there is required on our 
part a diligent use of the means which God has instituted for 
this end. It includes separation from sin, dedication to God, 
and a course of holiness. 

Its desirable nature. What is the pleasure of sin, when com¬ 
pared with the enjoyment of holiness ? The one is transient, 
like a meteor’s glare, suddenly darting across the firmament; 
the other is enduriug, like the never-tiring sun. A course of 



132 


THE TIMELY DELIVERANCE. 


holiness is desirable both on a present and future account. It 
is excellent in its nature, honorable in its character, and extensive 
in its benefits. 

Its indispensable necessity. “ Without holiness no man can 
see the Lord.” Without it we are incapacitated for holding 
communion with him here, or entering into his presence here¬ 
after. Those who are saved are sanctified, and those who are 
the possessors of happiness are the partakers of holiness. 

It supplies a powerful motive. This is twofold, and 
both in connection with God. 

His covenant relation. “ For I am the Lord your God.” He 
is the Former of our bodies, the Father of our spirits, the Pre¬ 
server of our lives, the God of our mercies, and the Author of 
salvation ; should not this urge us to holiness ? 

His spotless purity. “ For I am holy.” We may imitate 
holy people in many things, but they have their imperfections ; 
there is the dross of sin with the gold of grace. But here is 
an infallible pattern, the only perfect standard of moral excel¬ 
lence : aim, as far as possible, to come up to it: see where you 
come short, and remember that the way to discern your spots 
is not to look into the polluted streams of men’s lives, but to 
Him who is the fountain of piety. 


June 2. 

THE TIMELY DELIVERANCE. 

“ For when we were yet without strength, in due time Christ died for the ungodly.” 

Rom. v. 6. 

The two great subjects of the Bible are man’s ruin by sin, and 
his restoration by grace ; on the one hand we behold the misery 
of the curse, and on the other the mercy of the cross. We have 
farther in these words 

A timely deliverance achieved. This is accomplished 
by the -death of Christ, concerning which we may remark four 
things. 

The fact of his death. “ Christ died.” The circumstances 
of his death was peculiarly affecting. Crucifixion was a mode of 
punishment inflicted on those who had been guilty of the most 
atrocious deeds, and was attended with the most exquisite pains. 



THE HOLY CALLING. 


183 


The cause of his death. Our sins called for the wrath and ven¬ 
geance of God, which he bore as our Surety; but it was love that 
prompted him to this act of unexampled philanthropy and dis¬ 
interestedness, “ For scarcely for a righteous man will one die; 
yet paradventure for a good man some would even dare to die. 
But God commendeth his love toward us, in that while we were 
yet sinners, Christ died for us.” 

The period of his death. “ In due timebecause it was 
the period arranged in the covenant between the Father and 
the Son; because it accorded with the ancient predictions 
that foretold it; because it agreed with the many promises 
that insured it, and with regard to the awful conditiofi of the 
world. It was now time that Messiah should put away sin 
by the sacrifice of himself; there was a general expectation 
for him as the promised Deliverer: many were looking for 
redemption in Jerusalem, and waiting for the consolation of 
Israel. 

The effects of his death. These are glorious, both as it 
respects the perfections of God, and the interests of man. A way 
is opened for man to the holiest of all. The rolling clouds of 
incense and pillars of smoke no longer ascend towards heaven; 
the fire in the temple has gone out, and costly sacrifices, 
and blood of bulls and goats are no longer required; for that 
dispensation has passed away, and the Gospel temple has 
been dedicated, and the altar has been sprinkled with blood 
more precious than ever was shed by ancient priests in imposing 
attire, as they waited upon Jehovah in the holiest of all, within 
the veil. 


June 3. 

THE HOLY CALLING. 

M An holy calling.”—2 Tim. i. 9. 

Much is said in Scripture of the Christian’s calling. There is 
an external and internal call; the one is the general call of the 
Gospel, the other is the particular call of the Spirit. To the latter 
of these our text refers. Let us view it 

In its nature. It includes the work of the Spirit in the 
soul. 

It is extensive. This will be seen by considering from and to 



184 


THE HOLY CALLING. 


what the believer is called ; from darkness to light, from bondage 
to liberty, from impurity to holiness, from poverty to riches, from 
degradation to honor, from misery to happiness. 

It is secret. There is no outward appearance or audible 
voice, but God speaks to the soul. “ The kingdom of God 
cometh not with observation.” The Spirit’s operations are silent 
and secret,— 

“ His power and glory work within, 

And break the chains of reigning sin.” 

It is effectual. The heart of man is shut against God. By 
the word of the Gospel, he knocks and waits for admittance; 
but it is not till the power of the Spirit is exerted in bursting 
asunder the iron bars and bolts which fasten it, that the door 
flies open, and the King of glory enters in. Contemplate this 
calling 

In its property. Why is it designated an holy calling ? 

Its Author is holy. “ He which hath called you is holy.” 
There may be a clear and comprehensive statement of Divine 
truth, faithful and affectionate appeals ; learning may unfold its 
stores, eloquence may dazzle, and rhetoric may strew her flowers, 
but all will prove unavailing without the Spirit’s influence ; he 
alone can impart the light of wisdom, instil the breath of life, 
and kindle the flame of love in the soul. 

Its designs are holy. The implantation and promotion of 
holiness is God’s end in all his dealings with us, whether provi¬ 
dential or gracious. We are called to a holy state, to delight in 
holy things, to observe holy ordinances, pursue holy objects, and 
commune with a holy God and holy beings. 

Its consummation is holy. It leads to that better country 
where the atmosphere is pure and untainted ; where everything 
bears the mark and impress of holiness; the employments, the 
pleasures, the worship, and the song, are all connected with holi¬ 
ness. View this calling 

In its obligations. Has God called us with an holy calling ? 
then there should be 

Gratitude. Consider where grace found you, an abject 
slave, in prison; what it has made you, an adopted child of 
God; where it will conduct you, to your Father’s house above. 
Raise your altar, approach your Maker, present your sacrifice, 
commence your song : “ Thanks be unto God for his unspeakable 
gift.” 


NEGLECT OF PRAYER. 


185 


Humility. Grace humbles where it elevates; and the more 
we are loaded with divine benefits, the deeper should we sink 
under a sense of our unworthiness. The lowest valleys are most 
fruitful; on them the gentle dew descends from the surrounding 
hills, and the boughs that are laden with fruit bend towards the 
earth. The robe of righteousness must always be connected with 
the garments of humility. 

Consistency. “ Walk worthy of the vocation wherewith ye 
are called.” As much has been done for you in a way of 
grace, much is required of you in a way of evidence. Ever 
keep in view the end of your calling. Love the ways of 
holiness, follow the practice of holiness, seek an increase in 
holiness, and long for the period when you shall bo perfect in 
holiness. 


June 4. 

NEGLECT OF PRAYER. 

M They have not called upon God.”—Psalm liil. 4. 

Atheists, says Henry, are the greatest fools in nature; for 
they see there is a world that could not make itself, and yet 
they will not own there is a God that made it. This Psalm 
begins with an allusion to the atheist, and a very black picture 
is drawn of him, “ The fool hath said in his heart there is no 
God”—not in his intellect, not in his understanding, not in 
his judgment, as the conviction of his mind, but in his heart; 
intimating that it is rather his desire that there was, than his 
belief that there is, no God. A neglect of calling upon God is 
one of the many charges here preferred against the ungodly. 
Observe 

A duty implied. It is calling upon God. Prayer is expressed 
by a variety of terms, such as crying, asking, seeking, knocking, 
waiting on God, lifting up our eyes and pouring out our hearts. 
Consider this duty 

In its objects. Our design in calling upon God should be to 
render unto him that adoration and praise which are his due, 
and to implore those blessings we require. We are to seek the 
comforts that pertain to this life, but especially those that regard 
the soul and eternity. Call on him for greater discoveries of his 



186 


NEGLECT OF PRAYER. 


grace, and renewed instances of his favor, that yon may rest in 
the sunshine of his countenance, and partake of the joys of his 
salvation. 

In its manner. How are we to call upon God ? There must 
he faith, a belief in our sinfulness, God’s mercy, Christ’s atone¬ 
ment, and the Spirit’s teaching — sincerity, for our hearts 
must be engaged in the work—submission, we must ask for 
things agreeable to his will—constancy, “ continuing instant 
in prayer.” 

In its importance. This appears when you consider the re¬ 
lationship in which we stand to God—the blessings he has to 
bestow—his readiness to confer them—the evil that may be 
averted—the pleasures that may be experienced—and the ad¬ 
vantages that may be obtained by it. Prayer, says one, is a 
shelter to the soul, a sacrifice to God, and a scourge to the devil. 

A sin exposed. “ They have not called upon God.” We 
may apply this charge to two classes. 

Those who neglect prayer altogether. On how many dwell¬ 
ings might the words with truth be inscribed with regard to 
their inhabitants, “They have not called upon God.” How 
many neglect secret prayer, and thus call not upon God in the 
closet; others disregard public ordinances, and call not upon God 
in the sanctuary; and others have never erected a domestic 
altar, and call not upon God in the family. 

Those who perform it with indifference. Many adopt the 
form of prayer, who know nothing of its spirit; and we have 
yet to say of multitudes of professors with all their high no¬ 
tions, self-conceit, and religious pretension, “ They have not called 
upon God.” The mercy-seat has been approached, sacrifices 
have been presented, the wood of outward forms has been 
gathered, and the halt and the maimed have been brought to 
the altar; but there has been wanting the fire of fervor and de¬ 
votion, and so the offering has been rejected. 

Come, let us pray; the mercy-seat 
Invites the fervent prayer, 

And Jesus ready stands to greet 
The contrite spirit there: 

0, loiter not, nor longer stay 
Prom him who loves us; let us pray. 


the Christian’s preservation. 


187 


June 5. 

THE CHRISTIAN’S ESTABLISHMENT AND PRESER¬ 
VATION. 

“ But the Lord is fuithful, who shall stablish you, and keep you from evil.” 

8 Thess. iii. 3. 

Paul commences tliis chapter by requesting an interest in the 
prayers of the believing Thessalonians, for the general diffusion 
of the Gospel, that it might have “ free coursefor its special 
application, that it might “ be glorified” in the conversion of 
sinners and the consistency of saints; for the preservation and 
safety of himself and his fellow-laborers; “ that we may be de¬ 
livered from unreasonable and wicked men.” In this passage 
we have 

An encouraging truth. Here are two things God en¬ 
gages to do for his people : the one regards our progress in that 
which is good; the other respects our protection from that which 
is evil. 

Our establishment. “Who shall stablish you.” This im¬ 
plies the reception of certain things in which we are established. 
All believers have received the truth; and it is desirable for 
their Christian prosperity and comfort, that they should be es¬ 
tablished in it. 1 Peter v. 10. God establishes his people in 
knowledge, faith, love, hope, and every gift of grace. This is 
opposed to a wavering, undecided state of mind. Those who 
are unstable in religious things cannot excel; it is the steady, 
firm, and deeply-rooted tree that is likely to bear most fruit; 
and not that which is continually being transplanted into differ¬ 
ent soils. There are some who are as wandering stars in the 
spiritual firmament, having no regular course, and shining in no 
fixed sphere, instead of blending their light with some constel¬ 
lation in the church below, that it may appear more visible to 
those who are surrounded with darkness in the world. 

Our 'preservation. “ And keep you from evil.” There is 
much evil to which we are exposed, both within and without; 
there is an evil heart of unbelief, which discovers itself in 
departing from the living God; and an evil world, full of snares 
and temptations: we cannot keep ourselves, but God has prom¬ 
ised to do it, and preserve us to nis heavenly kingdom. 

The certainty of its performance. The argument is 
drawn from the faithfulness of God. “ The Lord is faithful.” 


188 


GRACE AND PEACE. 


In his essential character. His name is truth. He cannot 
act on contrary principles to those of faithfulness and truth; it 
would be inconsistent with his very nature to do so. He is 
faithful. 

To his covenant engagements. He has made a covenant with 
his people: here every necessary arrangement and adequate pro¬ 
vision is made; it is ordered in all things, and sure, as it rests 
on an immutable Jehovah. He is faithful 

To his gracious promise. In the world how often are ex- 
. pectations raised, that are never realized ; hut not so with regard 
to the believer. Friends may betray, and, leaning on the flat¬ 
tering promises of the world, we may be the subjects of the 
most grievous disappointment; but, trusting in God, we cannot 
be ashamed. 


June 6. 

GRACE AND PEACE. 

“ Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.” 

1 Thess. i. 1. 

The Thessalonians had received the word in much affliction; 
the standard of the cross was not planted among them without 
much opposition from the enemy’s ranks. For them the Apos¬ 
tle expresses his best desires. Let us view the blessings he here 
implores for them in three ways. 

In their fulness. “ Grace be unto you and peace.” Here 
is the best wish we can express for those whom we love. Ex¬ 
amine them each separately. 

Grace. But did not the Thessalonians possess grace ? Had 
they not received the truth in the love of it ? Yes, but they re¬ 
quire more grace. What would be the consequence if God were 
to leave us to our own resources ? How soon would the lamp 
go out, if the oil were withheld—how soon would the well dry 
up, if the springs were to cease flowing—what would become 
of the plants and flowers of the garden, if the genial influence 
of the sun, and the fructifying qualities of the showers from 
heaven, were no more felt ? What would the new-born in¬ 
fant do without the mother’s care, and the nurse’s attentions? 
So the subjects of grace must be trained up, tutored, and made 




THE CHARACTER OF HEAVEN^ INHABITANTS. 189 

meet for the inheritance of the saints in light. “He giveth 
more grace —grace for every season, duty, trial, and exigency; 
quickening grace to enliven us, sustaining grace to support us, 
enlightening grace to teach us, and comforting grace to con¬ 
sole us. 

Peace. Where grace is bestowed, peace is enjoyed; the living 
fountain of grace in the heart sends forth the silent streams of 
peace in the soul; and although sometimes those streams may 
be rippled and agitated with the rising of the tide of sorrow, 
yet the troubled waters shall again be smoothed, and peace 
shall flow like a river. Contemplate these blessings 

In their origin. “From God our Father.” Notice 

His essential title. This grace and peace are from God; 
they spring from his heart, which is the dwelling-place of his 
love. He is emphatically called “ the God of all grace.” 

His endearing relationship. “Our Father.” None can 
rightly use this appellation but those who are adopted into his 
family, and regenerated by his grace. How great is the love, 
how kind are the dealings, how’ important are the instructions, 
and how rich are the provisions of this Father! Look at these 
blessings. 

In their medium. “ And the Lord Jesus Christ.” He is 
the only medium of communication from earth to heaven, and 
from heaven to earth. He is called “ our peace.” Saints on 
earth and saints in heaven unite, though in different strains, in 
the grand chorus, the sentiment of which nothing can equal, 
“ Worthy is the Lamb that was slain, to receive power, and 
riches, and wisdom, and strength, and honor, and glory, and 
blessing.” 


June 7. 

THE CHARACTER OF HEAVEN’S INHABITANTS. 

“ Thy people also shall be all righteous; they shall inherit the land forever, the 
branch of my planting, the work of my hands, that 1 may be glorified.”—Isa. lx. 21. 

The chapter of which these words are a part, has a primaiy 
reference to the happy state of the Jews after their deliverance 
from the Babylonish captivity; but it also points us to the latter 
day’s glory, when the Jews shall be brought in with the fulness 
of the Gentiles. The prophets, in describing the glories of the 




190 THE CHARACTER OF HEAVEN’S INHABITANTS. 

church militant, often refer in the most glowing language to the 
joys of the church triumphant; and in this chapter there are 
many expressions that will only apply to the state of believers 
in glory. Considering this passage, therefore, as a description 
of the new Jerusalem above, let us notice 

The character of its inhabitants. Here is a threefold 
representation given of them, partly in the language of fact, 
and partly in figure. 

They are his people. A people formed peculiarly for him¬ 
self ; not ouly created by his power and sustained by his Prov¬ 
idence, but redeemed by his grace. Observe the particular 
description—“righteous.” None are so by nature; but all 
believers are so in the act of justification, and in the work of 
sanctification; or by the remission of their sins, and the reno¬ 
vation of their souls. Notice the universal application—“ Thy 
people shall be all righteous.” They must be so, for God has 
declared it; they must be so in the very nature of things, for 
the “ unrighteous shall not inherit the kingdom of God.” 

They are his branch. This you will perceive is the language 
of figure. Believers are not withered branches, tied on to the 
true vine by profession, but flourishing ones united to the root; 
planted in the garden of the church, being removed from the 
wilderness of the world to a more congenial soil, and bringing 
forth the fruits of the Spirit. 

They are his work. They are so as creatures, but peculiarly 
so as Christians. Whatever change they have experienced, he 
is the Author of it. Here is a work of Almighty power, sove¬ 
reign grace, and boundless mercy ; the admiration of angels, and 
the envy of devils. He commences it in conversion—carries it 
on by his Spirit in the heart, and will consummate it in glory 
everlasting. Let me seriously inquire if I am among the num¬ 
ber of God’s people. Do I bear the marks and evidences that 
belong to them ? This is a question of paramount importance, 
which must be settled ere long. 

Do I love the Lord or no ? 

Am I his, or am I not ? 

If I love, why am I thus ? 

Why this dull and lifeless frame ? 

Hardly, sure, can they be worse, 

Who have never heard his name. 


THE PERPETUITY OF HEAVEN’S JOYS. 


191 


June 8. 

THE PERPETUITY OF HEAVEN’S JOYS. 

“Thy people also shall be all righteous; they shall inherit the land forever, the 
branch of my planting, tho work of my hands, that I may be glorified.”—Isa. lx. 21. 

Amidst the storms and tempests of life with which the Chris¬ 
tian pilgrim is beset, how delightful is it for him to retire to the 
peaceful streams of that river which makes glad the city of God! 
Here he experiences a foretaste of those enjoyments which are in 
reserve for him in the heavenly paradise. Let us now contem¬ 
plate heaven in 

The perpetuity of its joys. “ They shall inherit the land 
forever.” Observe 

The place of destination. “ The land.” The land of Canaan 
was typical of the heavenly state in many points of view. It is 
a joyful land. There is •eveiything to produce the highest 
pleasure and satisfaction—as they are free from sin, out of the 
reach of sorrow, and in close and uninterrupted communion 
with God. It is an extensive land. Here our enjoyments are 
limited and partial; there they shall be full and unbounded. 
It is a peaceful land. There universal harmony prevails, and 
the mind is calm and unruffled as the face of nature, on a 
quiet summer’s evening. It is a holy land. As there is no 
sorrow to disturb, so there is no sin to defile. 

The manner of possession. “ They shall inherit the land.” 
They shall enter on it, not by natural right, but by gracious 
permission; by virtue of their adoption into the family of God. 
“If children, then heirs.” They shall inherit it as they are 
chosen by the sovereign will of the Father, ransomed by the 
precious blood of the Son, and renewed by the gracious power 
of the Spirit. 

The term of enjoyment. “ Forever.” It is an inheritance 
cemented by age, and enhanced by enjoyment. The most 
beautiful garland which the world can weave soon withers on 
the brow of him who wears it, and is fastened with a thread 
which is liable to break at every breeze; but eternity is the 
knot that binds the crown of life, that diadem of glory which 
fadeth not away. 

The design of the whole. “ That I may be glorified.” 
But how is this the case ? God is glorified 


192 


FEAR AND CONFIDENCE. 


In the salvation of his Son. The name, character, govern¬ 
ment, and perfections of the Deity are glorified in the redemp¬ 
tion of Christ. 

In the work of grace. In the conversion of every sinner, 
and in the maturing of the graces in every believer, glory 
redounds to God. 

In the eternal praises of his people. W here the heart has 
been opened by the power of God’s grace, the mouth will be 
open in the celebration of his glory. Praise is the very em¬ 
ployment of heaven; and glory to God will be the theme of 
every tongue, the feeling of every heart, and the burden of 
every song. 


June 9. 

FEAR AND CONFIDENCE. 

“ What time I am afraid, I will trust in thee.”—Psalm lvi. 3. 

The circumstances under w T hich this Psalm was penned, are 
of the most trying description. David fled from the fury of 
Saul to Gath, and there fell into the hands of the Philistines. 
You may read the historical account in 1 Sam. xxi. 10, 11. 
In the passage we have 

A season of distress. “ What time I am afraid.” This 
Avas a time of fear to David—and there are periods in the 
history and experience of the believer when he is afraid. His 
fears arise from various sources. 

Personal affliction. “ The heart knoweth its own bitter¬ 
ness.” How many mourn in secret, and have their silent 
misgivings, with which none but themselves are acquainted! 
Perhaps there is a long and protracted illness, a sudden re¬ 
verse of circumstances, or some unexpected visitation of dis¬ 
tress, which causes fear and trembling. 

Relative trials. There is much to try us in connection 
with the world and mankind—in our families and social cir¬ 
cles. How often does death snap asunder the most tender 
ties, and treachery betray the most sacred trust! Some have 
to mourn the death, and others the impiety and unconcern, of 
relatives. 

Mental distress. Christians have not only their outward, 



THE SIN OP REJECTING CHRIST. 


193 


but inward sources of fear; and these arise from the tempta¬ 
tions of the great adversary, and the remains of corruption 
within. Turn from the dark to the bright side of the subject, 
and notice, 

A source OF relief. “ I will trust in thee.” Confidence 
in God is calculated to allay our fears. Look at 

Its object. It is God himself. In the season of distress, 
you may as well attempt to rest on a straw, or be defended by 
a shadow, as to seek solid relief from the world. There must 
be confidence in his perfections, covenant, word, promises, and 
grace. 

Its nature. How is it to be exercised? Entirely—some 
try to divide their confidence between God and the world ; but 
we must rest all on him, and let no other trust intrude. Joy¬ 
fully—for there is everything in God to excite such a feel¬ 
ing. Continually—we must never give up our hold : “ Cast 
not away your confidence, which hath great recompense of 
reward.” 

Its reasonableness. Who can lay a greater claim to our 
confidence than he in whose hands our breath is, and whose 
are all our ways ? The character of God, the testimony of his 
word, and the experience of his people, all unite to show its 
reasonableness—death, judgment, and eternity will prove it. 


June 10. 

THE SIN OF REJECTING CHRIST. 

“ He came unto his own, and his own received him not.”—John i. 11. 

“God manifest in the flesh,” is the mystery of mysteries. 
Surely at his coming, all mankind ought to have paid him 
homage, and welcomed his approach; while the whole crea¬ 
tion re-echoed with the sound of harmony, love, and praise, 
“Thanks be unto God for his unspeakable gift.” But no— 
“ He came unto his own, and his own received him not.” Ob¬ 
serve here 

A disinterested act. “ He came unto his own.” Con¬ 
sider 

Whence he came. From heaven, where he received the 
9 



194 


THE SIN OF REJECTING CHRIST. 


praises and acclamations of countless myriads of shining hosts. 
How dignified his character! How exalted his honors ! 

Where he came. Into this world; a distant spot in his do¬ 
minions; “unto his own.” His own territories, or his own 
people, the Jews; those who were his in a peculiar manner, as 
his covenant-professing people, his kindred according to the 
flesh. 

How he came. He appeared in human form; the splendor 
of his divinity was veiled in the cloud of his humanity. Jesus 
tabernacled among us, clothed in a body like our own. He 
came in a lowly condition, yet willingly. 

Why he came. He came to repair the ruins of the fall, to 
reveal to us the glories of immortality, and open up a new and 
living way to the holiest of all, that sinners might once more 
approach the offended Majesty of heaven, and receive those 
blessings that alone can save the soul. 

An awful crime. “ His own received him not.” Observe, 
with respect to this sin of rejecting the Saviour, four things : 

Its nature. The Jews believed not his Divine mission, 
treated him as an impostor, and at last crucified him. But is 
not Christ rejected now? Are there not many who disown 
him as their Redeemer, slight his offers of mercy, crucify him 
afresh, and put him to an open shame ? 

Its cause. Whence is it that Christ is not received ? He 
comes to us in the preaching of the Gospel, and entreats us to 
embrace him. It arises from ignorance, enmity, prejudice, love 
of the world, self-righteousness, insensibility, and carnal indif¬ 
ference. 

Its aggravation. Can we imagine a greater crime ? Such 
individuals sin in spite of God’s goodness, dash away from them 
the cup of salvation; and while with one hand they receive his 
benefits, with the other they bid him defiance. 

Its danger. Those who reject Christ expose themselves to 
the awful tempest of Jehovah’s wrath, and have no cloak for 
their sins. O my soul! receive him, and make him thy Portion, 
Redeemer, Friend, Saviour, and thy all. 

On thee alone my hope relies; 

Beneath thy cross I fall, 

My Lord, my life, my sacrifice, 

My Saviour, and my all. 


LOOKING AND WAITING FOR GOD. 


195 


June 11. 

LOOKING AND WAITING FOR GOD. 

“ Therefore I will look unto the Lord; I will wait for the God of my salvation ; my 
God will hear me.”—Micah vii. 7. 

The times in which the prophet Micah lived, were marked by 
every kind of wickedness and depravity. There appears to have 
been a general declension from God and his ways. It was seen 
among the various classes of society, in the unnatural disposi¬ 
tion manifested by relatives, and the betraying of confidence in 
professed friends. It is well when our troubles induce us to 
look more towards God, and less to creatures. This was the 
case with the prophet. Observe 

His claim. It is the highest that can be made by any created 
being. 

The interesting title of God. “ The God of my salvation.” 
This is true of temporal deliverances, but more especially of 
spiritual blessings. He is the God of our salvation, as his 
wisdom devised it, his grace purposed it, his Son accomplished 
it, his Spirit applies it, his word reveals it, and his ministers an¬ 
nounce it 

The appropriating act of faith. “ My salvation, my God.” 
Here is the very soul and spirit of religion; its personal appli¬ 
cation. What a portion has the Christian! “ My Godhis 

perfections are mine, engaged for my comfort and salvation; 
his covenant is mine, he has shown it to me; his word is mine, 
hidden in my heart; his grace is mine, implanted in my soul; 
his providence is mine, to direct me; his promises are mine, to 
comfort me; his ordinances are mine, to refresh me; and his 
angels are mine, as ministering spirits on earth, and associated 
companions in heaven. 

His resolution. Two things he here resolves to do, and 
both are very fit and proper exercises for the Christian. 

To look. But where? Some look to the world; to its 
riches, pleasures, fame, and fortune, for comfort; but the be¬ 
liever looks higher. It is a look of faith, we believe God’s 
word; a look of love, we admire while we gaze; a look of 
desire, we long for fresh discoveries; a look of humility, we 
bow in adoration; a look of hope, for though clouds some¬ 
times gather around us, the beams of hope dart through them, 


196 


THE ALMIGHTY GOD. 


and we resolve with Jonah to look again towards God’s holy 
temple. 

To wait. It is our privilege that God waits to be gracious; it 
is our duty to wait that he may bestow his grace on us. We 
must wait on him, depending on his Spirit, urged by our wants, 
and encouraged by his promises. 

His assurance. “ My God will hear me.” Every Christian 
may be confident of this. But how ? From his gracious charac¬ 
ter, *the mediation of his Son, the testimony of his word, and his 
own past experience. 


June 12. 

THE ALMIGHTY GOD. 

“ 1 am the Almighty God.”—Gen. xvii. 1. 

So said God to Abraham! What an extraordinary char 
acter was he who is called, by way of eminence, “ the father 
of the faithful!” He honored God by the strength of his 
faith, and God honored him by the manifestations of his favor! 
In the consideration of this interesting passage, let us here 
remark 

What God is. “ I am the Almighty God.” God is made 
known by a variety of names and titles; the one before us is 
very encouraging to his friends, but very terrific to his enemies. 
While he is Almighty to reward the one, he is Almighty to pun¬ 
ish the other. The Hebrew word is El-shaddai, which is trans¬ 
lated in our old English version, “ I am God all-sufficient.” This 
name of God includes 

The unlimited extent of his power. We have innumerable 
evidences of this, in the various works of nature, from the mighti¬ 
est to the meanest; in the diversified operations of his provi¬ 
dence, extending to everything that he has made; and in the 
sovereign displays of his grace, which gladden the hearts of his 
people ; but these are only “ the hidings of his power.” Who 
can estimate what the full development of it would be ? 

The universal dominion of his providence. It extends to 
the highest heavens, over angelic hosts, and redeemed spirits, to 
the farthest boundaries of the world; over all its inhabitants, 



WALKING BEFORE GOD. 197 

rational and irrational; and to the most distant corner of hell, 
over devils and lost spirits. 

The rich abundance of his resources. He is God Almighty, 
or God all-sufficient and enough. He is so in himself; holy, 
happy and blessed, independently of any of the beings whom he 
has made; and he has a sufficiency for us. There is enough in 
him to supply every other defect, to satisfy all our desires, how¬ 
ever enlarged, to sanctify our souls however polluted, to justify 
our persons, however guilty, and to enrich us however poor. 
Where beside can you find such a source ? 


June 13. 

WALKING BEFORE GOD. 

“ Walk before me, and be thou perfect.”—Gen. xvii. 1. 

The Christian life is frequently compared to a walk, which 
intimates the existence of a spiritual principle, the exercise of 
that principle bringing it into action, and the increase and pro¬ 
gression of it. Believers walk after God, as servants—with 
God, as friends—and before him, as children. We are led here 
to the contemplation of 

What God requires. The exhortation here given is to be 
taken under certain limitations. When we are called upon to 
be perfect, it does not intimate that sinless perfection is attainable 
here, but that we are to be sincere, and in every possible way 
endeavor to advance towards such a holy and happy state. Four 
things are involved in God’s requirement. 

A constant recognition of his presence. How few are there 
who cultivate such a desirable feeling! Walking before any 
individual of distinction is calculated to make us particular and 
circumspect as to our carriage: if the mind is so influenced 
by the presence of a fellow-creature, how much more should 
it be with the consciousness that we are surrounded with the 
Deity! 

A sincere obedience to his laws. Thus we are enjoined to 
walk in his statutes and ordinances, and to keep his way. We 
must walk before him in all religious duties and devotional 
engagements, whether secret, social, domestic, or public. We 
are really what we are, before God. 



198 


the Christian’s resolution. 


An earnest aim at his glory. This should he our motive for 
action, and the governing principle of our minds, that God in all 
things may he glorified. 

A holy imitation of his perfections. There are many of the 
essential attributes of Jehovah that are inimitable ; hut his moral 
perfections are placed before us as our pattern. Thus we are called 
upon to be followers of God, to be merciful as he is merciful, 
holy as he is holy, and perfect as he is perfect. There is a sense 
in which we are all walking before God. No power or policy 
can screen us from the eye of his Omniscience ; like the light¬ 
ning’s flash, or the meridian sunbeam, it penetrates into the in¬ 
nermost recesses of the heart, and throws a glare of light on 
things concealed from human eye. 


June 14. 

THE CHRISTIAN’S RESOLUTION. 

“Because thy loving-kindness is better than life, my lips shall praise thee.” 

Psalm lxiii. 3. 

The Christian sees through a different medium to that of the 
ungodly, and forms his estimate of things according to a Divine 
principle implanted within him; while they judge after the 
flesh and according to their sinful inclinations. In this passage 
we have the noble determination of David, who was thus divinely 
taught. Observe 

The favor he acknowledges. “ Thy loving-kindness.” This 
is a delightful theme. Consider 

Its divine source. It is composed of two words, the first re¬ 
ferring to cause, and the second to effect. There may be kind¬ 
ness shown where there is no particular feeling of love. When 
we see an object of distress, we may be prompted to afford relief, 
from the common principles and feelings of our nature, while 
there is no love or affection exercised towards that object. But 
here is Zcmny-kindness. 

Its comprehensive nature. It includes all needful supplies, 
the arrangements and provisions of the covenant, that spiritual 
life which believers possess, the gift of God’s Spirit, the tokens 
of his favor, and the communications of his grace. 

Its suitable character. Loving-kindness is displayed in a way 



SALVATION OF GRACE. 


199 


suited to our condition as sinners. God dispenses mercy to the 
miserable, and pardon to the guilty. 

The estimate he forms. “ Thy loving-kindness is better than 
life.” Because 

It supplies the deficiencies of life . One has observed a man 
may have enough of the world to sink him, but he can never 
have enough to satisfy him. There is a dissatisfaction of mind 
necessarily connected with all creature enjoyments—but the 
loving-kindness of God puts us in possession of that which is 
inliuitely better than life. 

It alleviates the sorrows of life. It enables the Christian to 
recognize, in all his afflictions, a Father’s gentle hand, sovereign 
love, and gracious design; and assures us that, when the pre¬ 
cious metal of grace has been tried, and the worthless dross of 
sin has been consumed, we shall come forth from the furnace 
of affliction, as gold that has been seven times purified. 

It sweetens the comforts of life. We may have all things 
richly to enjoy, from the bountiful hand of God’s providence, 
while we have no share in the blessings of his grace. His 
loving-kindness gives a relish to our common mercies. 

The resolution he makes. “ My lips shall praise thee.” 
There must be a verbal acknowledgment of an internal feeling; 
the homage of the heart, accompanied with the expression of 
the lip, and a practical exemplification of it in a holy and de¬ 
voted life. Christians have to praise God, not only as rational 
creatures, but renewed beings. It is right that the heart he 
has changed should beat with his love, and that the tongue he 
has loosed should celebrate his praise. 


June 15. 

SALVATION OF GRACE. 

“ For by grace are ye saved through faith; and that not of yourselves; It is the 
gift of God: not of works, lest any man should boast.”—Eph.li. 8,9. 

Grace is Paul’s favorite theme in his epistles, and a sweet 
topic it is; it is the leading feature and characteristic of the 
Gospel. We must refer to it as the source of all our mercies, 
and the spring of all our enjoyments. Four things are here 
mentioned respecting our salvation. 



200 


SALVATION OF GRACE. 


Its nature. The apostle speaks of it as present: he does 
not say ye shall be, but ye are saved; because it is the privi¬ 
lege of believers, even here on earth, to partake of heavenly 
enjoyments. Salvation consists in 

A deliverance from the greatest evils. We are saved from 
the guilt of sin, by being clothed in the righteousness of Christ; 
from the pollution of sin, by being sanctified by the Spirit; 
from the love and dominion of sin, by the implantation of a 
master principle in the heart. We are saved from Satan’s 
tyranny, the law’s curses, the pangs of a guilty conscience, Je¬ 
hovah’s wrath, and the torments of the lost in hell. 

The enjoyment of the greatest good. Believers are not only 
released from their abject and miserable condition by nature, 
but put in possession of positive good. All spiritual blessings 
are imparted to them. The raging tempest is hushed, and 
there is a great calm; the spirit is no longer trembling and 
agitated under a sense of conscious guilt; the olive branch of 
peace is placed in the bosom, and a still small voice whispers, 
“Thy sins are forgiven thee.” “Ye are saved.” Christians, 
already you enjoy a sweet foretaste of the joy you shall feel, 
when in glory you have obtained the end of your faith, even 
the salvation of your soul. 

Its origin. “For by grace are ye saved.” Three things 
will prove salvation to be of grace with regard to man. 

He has no claim in the merit of it. Have we not forfeited 
all claims to the favor of God, and cut ourselves off from com¬ 
munion with him ? He might in justice have sent the destroy¬ 
ing angel to punish us with eternal destruction; but in mercy 
he sent his beloved Son to redeem us. 

He has no 'power for the accomplishment of it. Man is 
spoken of as being “ without strengthas universally depraved 
in all his powers and passions, and by sin incapacitated for hold¬ 
ing communion with God, and totally unable to work out his 
own salvation. 

He has no inclination for the reception of it. There is not 
only an alienation of the mind from God, but a rebellion of the 
heart against God. Christian, did you not find it so till the 
Almighty wrought in your soul, and made you willing in the 
day of his power ? 

‘Twas the same love that spread the feast 
That sweetly forced us in. 


RULES FOR PRAYER. 


201 


June 16. 

RULES FOR PRAYER. 

“I will therefore that men pray everywhere, lifting up holy hands, without wrath 
and doubting.”—1 Tim. ii. 8. 

Paul here speaks with authority, as he had received a com¬ 
mission from God. The contents of this verse are highly im¬ 
portant. Let us briefly glance at them. 

The nature of the duty. It is the exercise of prayer. 
Prayer is an offering, which, if not presented on the altar of the 
heart, with the fire of fervent devotion, cannot come up with 
acceptance before God. It is the breath of the new creature, 
the spiritual pulsation of the soul. 

The scenes of its exercise. “ Everywhere.” This includes 
prayer in the secret of retirement, at the domestic altar, in the 
social circle, and in the solemn assembly. The exercise is to be 
continual; that is, we are to cultivate a prayerful spirit, and a 
devotional frame. If this duty were observed, how many evils 
would be prevented! what vast and inestimable benefits would 
be enjoyed! 

The manner of its performance. Three rules are here 
laid down, which we do well to observe. 

Purity. “ Lifting up holy hands.” This may allude to the 
custom which prevailed among the Jews of washing the hands 
before engaging in the services of the temple, and this was to 
express their desire of inward purity. David says, “ I will wash 
my hands in innocency: so will I compass thine altar, O 
Lord!” 

Love. “Without wrath,” that is, in a spirit of Christian 
love and kindness. The angry passions must be quelled, 
and the leaven of malice must not be mixed up with our 
devotions. 

Faith. Without “ doubting.” It is the prayer of faith that 
prevails with God. There must be a belief in our exigencies, 
and Christ’s fulness and sufficiency to supply all our wants. 
Jeremy Taylor beautifully observes, “Prayer is the daughter 
of charity, and the sister of meekness; and he that prays to 
God in an angry spirit, is like him who retires into a battle to 
meditate, and sets up his closet in the out quarters of an enemy, 
and chooses a frontier garrison to be wise in. Anger is a per- 


202 


THE PROPERTIES AND END OF THE LAW. 


feet alienation of the mind from prayer; and therefore is con¬ 
trary to that attention which presents our prayers in a right 
line to heaven.” 


June 17. 

THE PROPERTIES AND END OF THE LAW. 

M Wherefore the law is holy, and the commandment holy, and just, and good.” 

Rom. vi. 12. 

It is of the greatest importance that we should have clear 
and distinct views of Christian doctrines. Many individuals 
have very confused ideas of the precise nature and uses of the 
law and Gospel, and confound one with the other. The pas¬ 
sage before us contains a high encomium on the moral law. Let 
us contemplate it in 

The properties by which it is distinguished. 

It is holy. Its Author is so, and nothing of an opposite 
tendency could possibly emanate from him. Its matter is holy, 
being itself a transcript of the mind and will of God. Its re¬ 
quirements are so; it enjoins holiness, and by the most power¬ 
ful motives encourages us to pursue it. 

It is just. With regard to the whole government of God, 
and his dealings with mankind, we may say, “ The ways of the 
Lord are right.” The law is impartial, and renders to every 
man according to his works. 

It is good. “ The law is good, if a man use it lawfully.” 
One has observed that it is essentially, originally, materially, 
morally, pleasantly, and profitably good to a believer. It is in¬ 
tended to do us good—to promote our best interests. 

The ends for which it is given. In general it is for the 
glory of the great Lawgiver, and the benefit of his subjects. 
More particularly, it is of use 

To the sinner. “ The law is our schoolmaster to bring us 
to Christ.” It opens the wound, and the Gospel discovers the 
remedy. By the law is the knowledge of sin, by the Gospel is 
the knowledge of salvation; the one shows us our emptiness, 
the other points us to Christ’s fulness; the one thunders ven¬ 
geance, the other whispers peace. 



SALVATION TIIROUGH FAITII. 


203 


To the saint. It is true, in one sense, we are not under the 
law, that is, as a covenant of works; but it is equally true, in 
another sense, that we are under the law, as a rule of life. If the 
Gospel shows us our privilege, the law points out to us our 
duty. If the Gospel tolls us how we may die happily, the law 
tells us how we may live righteously. If the Gospel imparts 
light to the mind, the law is a lamp to the feet. If the Gospel 
is a glass in which we behold God in the face of Jesus Christ, 
as unfolding the riches of his grace; the law is a mirror in 
which we see him in his own glory, as displaying the rectitude 
of his government. Let us therefore go to the law to see what 
God would have us to be, and to the Gospel to behold what he 
can make us; and rejoice that Christ is the end of the law for 
righteousness to every one that believeth. 


June 8. 

SALVATION THROUGH FAITH. 

M For by grace are ye saved through faith; and that not of yourselves; tt is 

the gift of God: not of works, lest any man should boast.”—Eph. iii. 8,9. 

Of his fulness, says John, have all we received, and grace for 
grace ; that is, observes the excellent Mr. Brooks, as the paper 
from the press receives letter for letter, or as the wax from the 
seal receives impression for impression, or as the glass from the 
image receives face for face, so does the weakest saint receive 
from Jesus Christ. Our salvation is of grace. Let us now 
contemplate 

Its means. “ Through faith that is, instrumentally; faith 
is exercised in the righteousness of Christ. 

The nature of faith. What is it ? It is not a mere notion 
in the head, but an act of the mind; the more simple and 
scriptural the definition given of it, the better. It is the firm 
and entire resting of the soul on the atonement of Christ for 
acceptance with God. 

The operation of faith. It is a principle that cannot lie dor¬ 
mant in the mind. Genuine faith is always connected with 
Divine light, holy love, ardent desires, and practical godliness. 
These are the evidences of its existence. 



204 


PARTICIPATION WITH GOD’S PEOPLE. 


The source of faith. “And that not of yourselves, it is the 
gift of God.” Here it is expressly stated, that faith is not of 
human, but of Divine origin. We are commanded to believe, 
and he who issues the command imparts strength for the obedi¬ 
ence of it. Faith is our own act, as we are wrought on by the 
gracious influences of the Spirit of God. 

Its end. “ Not of works, lest any man should boast.” 

The fact stated. Salvation is not meritoriously of works. 
There must be works as the effects of the gracious implanted 
principle; but it is not of works, as the moving cause. The 
sad degenerate state of human nature affords us an ample proof 
of this. We may just as well attempt to level the lofty trees 
of the forest with a gentle touch of the finger; to overturn with 
a breath the stupendous mountain, whose summit pierces the 
clouds; or to move the world with a lever of straw, as, with 
our poor performances, to remove the load of our guilt, and 
avert the awful consequences of Jehovah’s indignation. 

The reason assigned. “ Lest any man should boast.” Man 
is prone to the feeling of pride and vain glory. He does not 
like to be an humble petitioner at the footstool of Divine mercy; 
but ere he becomes a partaker of salvation, the lofty look must 
be humbled, and the Lord alone exalted, “ that no flesh should 
glory in his presence.” This subject should excite our gratitude 
for God’s grace, it should lead us to humility for man’s ruined 
estate, it should encourage our hopes for salvation. 


June 19. 

PARTICIPATION WITH GOD’S PEOPLE. 

“That I may see the good of thy chosen, that I may rejoice in the gladness of 
thy nation, that I may glory with thine inheritance.”—Psalm cvi. 5. 

What a marked difference is there between the men of the 
world and the children of God! They differ in their views and 
opinions, the objects of their desire, the principles on which they 
act, the motives by which they are influenced, the sources of 
their grief, and the springs of their comfort. The one are seek¬ 
ing happiness in the world, the other can be satisfied with 
nothing short of an interest in God. Observe in this passage, 
The characters described. Believers are spoken of as 



PARTICIPATION WITH GOD’S PEOPLE. 


205 


His chosen. Israel was a chosen nation, peculiarly favored 
by God; and every true Christian is a chosen vessel; chosen to 
holiness, happiness, honor, glory, and immortality. 

His nation. They are set apart for himself, under his govern¬ 
ment, and for his glory. As a nation, he lias founded them, 
given them national laws and regulations, rights and privileges. 
They are a holy, royal, increasing, and happy nation. 

His inheritance. Sometimes God is called the inheritance of 
his people, at other times they are called his inheritance. This 
term shows the interest he takes in them. This inheritance has 
been purchased by his Son, and is daily increasing. “ Ask of 
me,” says the Father, “ and I will give thee the heathen for 
thine inheritance.” 

The privileges enjoyed. Two are here mentioned. 

The reception of good. “ The good of thy chosen.” There 
is a peculiar good that belongs to believers as the people of 
God. While others taste the common mercies that come from 
his bountiful hand, they enjoy the special blessings that flow 
from his compassionate heart. It is a solid, substantial, reason¬ 
able, divine, soul-satisfying, incomparable, infinite, and eternal 
good. 

The expression of joy. “ The gladness of thy nation.” 
They cannot but be joyful who are the recipients of such ines¬ 
timable privileges. They express gladness at the choice which 
they have made, the change they have experienced, and the 
hope they are enabled to cherish. 

The desire expressed. David wished 

To participate in their privileges. “ That I may see the 
good of thy chosen.” This does not so much refer to the ob¬ 
servation of the mind, as the experience of the heart. Many 
see the good of God’s people, who do not partake in it. “ Oh! 
taste and see that the Lord is good.” 

To unite in their joys. “ That I may rejoice in the gladness 
of thy nation.” The worldling desires to be found among his 
ungodly companions, mingling with them in their unhallowed 
pleasures : how different are the wishes of believers! 

To exult in their triumphs. “ That I may glory with thine 
inheritance.” Boasting in ourselves, or our own performances, 
is excluded; but we may make our boast in the Lord, and 
triumph in his grace. This is not incompatible with the deep¬ 
est humility. 


206 


god’s knowledge of our path. 


June 20. 

GOD’S KNOWLEDGE OF OUR PATH. 

« When ray spirit was overwhelmed within me, then thou knewest my path.” 

Psalm cxlii. 3. 

The complete adaptation of the promises of God’s word to 
the varied wants and exigencies of man, may be considered as 
an unanswerable argument for its Divine authenticity and suffi¬ 
ciency. The Bible teaches us our duty in prosperity, and directs 
us to the only true source of comfort in adversity. David felt 
its power, rejoiced in its discoveries, and experienced its sweet¬ 
ness. We have here 

A distressing period. “ When my spirit was overwhelmed 
within me.” Whence do our mournful thoughts arise ? We 
may divide them into two classes :— 

Temporal. Sometimes God sees fit to visit his people with 
bodily maladies ; many suffer in this way. Then there are the 
trials and vexations of the world, the blasting of high expecta¬ 
tions, and the failure of long-concerted plans. On the sea of 
human life, there is many a raging billow and foaming wave ; 
here and there are to be seen the wreck of many a fair hope, 
and sometimes the waters seem ready to engulf us, and our 
spirits are overwhelmed. The other source to which we refer is 

Spiritual. That which regards the condition of the soul. 
How often is the spirit overwhelmed on a review of our misim- 
provement of religious opportunities, the little benefit we have 
derived from the abundance of means we have enjoyed, our 
scanty knowledge, w T eak faith, cold affections, languid hope, 
shallow experience, poor attainments, dormant zeal, and many 
imperfections! But here is 

A consolatory reflection. “ Then thou knewest my path.” 
Thus Job, when in trial, said, “ He knoweth the way that I 
take.” The comfort is drawn not from God’s mere knowledge 
of our path, but his readiness at all times to help us. See Deut. 
ii. 7 ; Psalm xxxi. 7. 

He knows the difficulties of our path , and will help us. 
Earthly friends may be acquainted with our peculiar trial, while 
they are unable to afford us relief; but his knowledge is always 
combined with power, so that he can, and with love, so that he 
will, help us. 


the Christian’s exercise and expectation. 207 

He knows the temptations of our path, and will succor us. 
We are tempted to forget God, and to forsake his way; but 
what a consolation is it to our minds that he knoweth our path ! 

He knows the dangers of our path, and will defend us. There 
is no enemy he is unacquainted with. He knows the malignity, 
power, subtlety, and craft of all our foes, and will deliver us 
from every evil work and device. 

He knows the perplexities of our path, and will guide us. 
Sometimes our way is dark and cloudy, and we know not what 
step to take next: what a mercy that our way is not hidden 
from him ! He will guide us in darkness, unto death, through 
the dreary vale, to glory everlasting ; where we shall know that 
he has led us by a right way to the city of habitation. 


June 21. 

THE CHRISTIAN’S EXERCISE AND EXPECTATION. 

“ My soul, wait thou only upon God; for my expectation is from him.”—Psalm lxii. 5. 

How different are the frames and feelings of God’s people ! 
—sometimes they are on the mount of joy, anon in the valley 
of despair ; now singing with the lark, then mourning with the 
dove ; one day, exercising strong confidence in God, the next, 
doubting their interest in him. On earth there are many black- 
letter days in the Christian’s spiritual almanac ; but in heaven 
every day shall be a golden one, and there shall be no eclipse 
of the Sun of righteousness. In trying seasons, David enjoyed 
God as his comforter, and desired still to wait on him. Two 
things may be here remarked respecting the Christian. 

The peculiarity of his duty. Waiting on God. 

It is comprehensive. It includes the whole of religion, and 
implies a sense of our wants, a belief of God’s readiness to 
supply them, and a patient expectation of the soul to receive 
them. 

It is sincere. “ My soul.” Waiting on God is more than 
the external performance of the services of religion; it is the 
act of the soul, the exercise of the mind, and the movement of 
the spirit. 

It is personal. “ Wait thou” In real and experimental re¬ 
ligion, the mantle of form must be cast aside, and then the soul 



208 THE PROPERTIES OF CHRISTIAN KNOWLEDGE. 

will appear as it is in God’s sight, whose scrutinizing eye pene¬ 
trates into the darkest corners of the human breast. I may wait 
during the service with the devout congregation, and yet not 
wait on God. 

It is exclusive. “ Only upon God.” Where else shall we 
go ? To the world ? It cannot satisfy us : when we attempt 
to grasp it, it bursts like a bubble in our hands. 

The source of his hope. “ For my expectation is from him.” 

What does it involve ? What are his expectations ? Every 
needful blessing, journeying mercies for the way, and crowning 
mercies for the home: he expects much here, but more here¬ 
after. 

On what is it founded ? Many cherish expectations that are 
never realized ; but the Christian has the best security,—the 
word of God, the covenant of grace, the blood of Christ, the in¬ 
fluences of the Spirit, and the dealings of God with his people 
in every age. 

Whom does it regard ? Those who are renewed in the spirit 
of their mind, and devoted to God. Let us wait on God con¬ 
tinually, even till death, and then all our glorious anticipations 
shall be more than realized. 


June 22. 

THE PROPERTIES OF CHRISTIAN KNOWLEDGE. 

“ And hereby we do know that we know him, if we keep hig commandments.”— 
1 John ii. 3. 

In the context, Jesus is set forth as our Advocate. He 
pleads the sinner’s cause in the court of heaven. But the 
subject for our present contemplation is Christian knowledge. 
Notice 

Its properties. “We know him,” that is, Christ. 

It is glorious in its object. Paul speaks of the excellency of 
the knowledge of Christ Jesus our Lord. It surpasses all the 
learning of the world. It is the knowledge of Christ in the ex¬ 
cellences of his character, the value of his atonement, the extent 
of his love, the treasures of his grace, and the reasonableness of 
his requirements. 

It is 'peculiar in its nature. It is very different from that 



THE TEST OF CHRISTIAN KNOWLEDGE. 


209 


theoretical acquaintance with divine things that is possessed by 
nominal Christians. This knowledge is personal, and leads us 
to individualize ourselves, and view religion as a matter be¬ 
tween God and our souls. It is experimental: while there is 
light in the mind, there is love in the heart; while the judgment 
is informed, the soul is impressed. It is spiritual and saving, 
and associates our ideas, desires, and reflections, with spiritual 
objects. 

It is Divine in its communication. The Spirit alone chases 
away the dark clouds of ignorance and error from the benighted 
mind, and pours into it the rays of heavenly light. While he 
places before us the lessons we are to learn, he gives us a ca¬ 
pacity to receive them, an understanding to know their richness, 
a heart to feel their influence, and a spirit to enjoy Jheir sweet¬ 
ness. 

It is delightful in its results. Oh ! who can estimate the 
value of this knowledge ? It is a tree whose fruits are deli¬ 
cious to the taste, and which thrives by the genial influence of 
the Sun of righteousness, and the heavenly dews of the Divine 
Spirit; and here the believer may come and regale himself, 
without fearing the flaming sword of the cherubim. To drop 
the metaphor, this knowledge affords pleasure to the mind, 
joy to the soul, and peace to the conscience. If its effects are 
so glorious even here, what will be its results in that world of 
light 

“ Where knowledge grows without decay, 

And love shall never die 1” 


June 23. 

THE TEST OF CHRISTIAN KNOWLEDGE. 

“ And hereby we do know that we know him, if we keep his commandments.” 

1 John ii. 3. 

In the experience of the Christian, there is, and ever must be, 
an inseparable connection between principle and practice. The 
possession of a heavenly principle will uniformly be associated 
with the pursuit of a holy practice. Let us now consider Chris¬ 
tian knowledge in 

Its test. The existence of Divine grace is one thing, but the 



210 


KNOWING THE LORD. 


enjoyment of Christian assurance is another. How are we to 
know that we know Christ ? Our inward experience and the 
Spirit’s testimony prove the fact. But our text leads us to an 
external evidence connected with the life—“ If we keep his com¬ 
mandments.” This obedience must be 

Sincere in its 'principle. Much depends on the motives which 
influence us in the service of God. The motive stamps the ac¬ 
tion. If we would wish for acceptance with God, there must be 
purity of intention, and sincerity of aim. 

Cheerful in its manner. It is not to be like the obedience 
of slaves to a tyrant whom they fear ; but that of sons to a fa¬ 
ther whom they love. If we felt more of the constraining influ¬ 
ence of the love of Christ, we should be more cheerful in duty. 
“ I will ru%” says David, “ in the way of thy commands ; when 
thou shalt enlarge my heart.” 

Universal in its extent. There must be an impartial regard 
to the law's of God—and the believer is called to engage in 
painful as well as pleasing duties—and to render passive sub¬ 
mission, as well as active obedience, to the Divine will. We 
must kiss the rod of affliction, as well as bow to the sceptre of 
his love. 

Constant in its duration. There must be patient continu¬ 
ance in well-doing, and perseverance to the end—all our acts 
of obedience will not have the weight of a feather in the scale 
of our acceptance with God—but they will give proof of that 
acceptance—inasmuch as the root of grace is known by the fruits 
of holiness. After we have done all, we must retire beneath 
the shadow of the cross, and exclaim,—We are unprofitable 
servants. 


June 24. 

KNOWING THE LORD. 

“ And thou shalt know the Lord.”—Hosea ii. 20. 

Nothing can be more false and erroneous than to say that ig¬ 
norance is the mother of devotion. She is a mother, and has a 
large offspring, prejudice, superstition, and every species of vice 
and dissipation. There can be no right feeling, either towards 
God or man, while ignorance envelops the mind. The union 
that subsists between God and his people is compared to the 



KNOWING THE LORD. 


211 


marriage relation, and the possession of knowledge is necessary 
to the realization of it. We have here 

A state of ignorance implied. We are by nature ignorant 
of God, 

In the perfections of his nature. These are displayed in his 
manifold works ; but the unbeliever discerns not the traces of a 
Divine hand in them. lie has no just views and conceptions 
of the being and attributes of the Deity. 

In the salvation of his Son. The ungodly cannot estimate 
the value of his atonement, the all-sufficiency of his grace, and 
the extent of the privileges he has to bestow. Having never 
seen themselves in then* vileness, they know nothing of Christ 
in his preciousness. 

In the operations of his Spirit. This was the case with Nico- 
demus; when our Lord talked to him of the amazing change 
produced in the soul by the Spirit’s power and grace, he ex¬ 
claimed, “ How can these things be ?” 

In the excellency of his word. What a rich treasury have 
we here! It is full of glorious and important truths; but the 
man who is ignorant of God has not the key that unlocks it. 
The natural man discerns not the beauties, neither does he ap¬ 
preciate the worth, of Scripture. 

A state of knowledge insured. “ And thou shalt know 
the Lord.” Contemplate 

The glory of its object. “ The Lord.” It includes an ac¬ 
quaintance with the blessed Trinity, God as a Father, Christ as 
a Redeemer, and the Spirit as a Sanctifier; and all three adora¬ 
ble Persons engaged in covenant for our salvation. 

The excellency of its nature. It surpasses all other knowl¬ 
edge in every point of view. It is spiritual, experimental, and 
personal. Thou shalt know the Lord. 

The value of its effects. It will humble us before God, and 
this self-abasement will increase as our knowledge becomes more 
extensive; it will impart pleasure and satisfaction to the mind. 
We read of the savor of this knowledge; it will lead us to cul¬ 
tivate spirituality of mind, and a love of holiness, and to fill up 
our several stations in life according to the rules of God’s word, 
and the dictates of an enlightened conscience. Let me, there¬ 
fore, seek it, and esteem all things but loss for the excellency of 
the knowledge of Christ Jesus our Lord. 


212 


THE IMPORTANT SEARCH. 


June 25. 

THE IMPORTANT SEARCH. 

“ Your heart shall live, that seek God.”—Psalm lxix. 32. 

The Psalm before us was doubtless penned by David in a 
season of sore affliction. We bave in it a statement of his trying 
case, and the assurance he felt that God would hear and deliver 
him. The words selected as the subject of our meditation, 
hold out to us abundant encouragement to wait upon God and 
keep his way. Observe 

What is required of us in a way of duty. To seek God. 
This implies that we have lost him; by sin we have lost his 
presence, his likeness, his friendship, and his favor. We cannot 
be happy till we have found him. 

Its object. “ God.” It is the mark of a wicked man, that 
he does not inquire after God, nor feel desirous of seeking him; 
but it is the evidence of a Christian, that he seeks God. This 
is the noblest pursuit in which we can possibly engage. We 
must seek an experimental knowledge of him, a firmer reliance 
on him, nearer communion with him, and greater devotedness 
to him; his favor, his pardon, his grace, and his guidance. Are 
not these worth possessing ? 

Its scenes. Where is he to be sought ? He has not left us 
in ignorance respecting this matter. We must seek him in 
Christ, as the way ; with the word as our rule, the Spirit as our 
guide, and glory as our end. He is not far from us in nature 
and in providence, but in the word he is very near unto us. 
Seek him in the oracles of truth; here he is set forth clearly 
and fully. Seek him in his house; here he is exhibited in all 
the grandeur of his majesty, the depth of his condescension, the 
loveliness of his character, the plenitude of his grace, and the 
nature of his requirements. Seek him at the mercy-seat; here 
he sits to commune with you; the Spirit is ready to help your 
infirmities, and Jesus bids you welcome. Seek him at all times, 
you can never come out of season. 

Its manner. The coldness of formality should never be 
united with the warmth of devotion. The fire in the temple of 
our hearts must never go out; but there will be great danger 
of its burning very dimly, unless we stir it up in the cultivation 
of a spiritual and devotional frame. God must be sought with 


THE COMPREHENSIVE BLESSING. 


213 


our whole heart; all its powers and passions must be employed; 
we must seek him simply in his own way, and dependently, on 
his own strength. 

O 


June 26. 

THE COMPREHENSIVE BLESSING. 


“Your heart Bliall live, that seek God.”—Psalm lxix. 32. 

There is much in this psalm that applies to Christ in his 
sufferings; so that, while we maintain the literal, we must not lose 
sight of the typical sense of its contents. This passage is short, 
but full of interesting matter. Observe 

What is insured to us by way of privilege. Many 
separate blessings are promised to those who seek God; but the 
expression in our text seems to include them all. It is similar 
to that promise in Isa. lv. 3, “ Hear, and your soul shall live.” 

It is spiritual. Its seat is in the heart, and this is the seat 
of all true religion. If our religion is all in the head and un¬ 
derstanding, it has not done us much good; to benefit us, it 
must be in the heart, and connected with the experience. Your 
names may live among men by a profession of religion, while 
your hearts are not alive to God in the possession of it. 

It is comprehensive. It includes everything that pertains to 
life and godliness: “ Whoso findeth me, findeth life.” Your 
heart shall live in God’s favor, and beneath his smiles; in sweet 
communion with him, and delightful enjoyment of him. It 
involves soul prosperity, progress in grace, and increase in holi¬ 
ness. Your heart shall live, supported by him in trial, strength¬ 
ened by him in duty, and animated by him in the prospect of 
dissolution. 

It is certain. “ Your heart shall live.” You shall realize 
it; for God has promised it in his word, secured it in his cove¬ 
nant, and has in every age fulfilled it in the happy experience 
of his people. How lamentable is it, that there are so few who 
feel a desire to seek God! The glittering toys of this world 
are eagerly pursued; while the field, where lies hidden the 
pearl of great price, is passed by with indifference, if not looked 
at with scorn and contempt. King Henry IV. asked a distin- 



214 


SINGING IN GOD’S WAYS. 


guished individual if lie had observed the great eclipse of the 
sun which had lately happened; to which he replied, “ I have 
so much to do on earth that I have no time to look up to 
heaven.” Will not this apply to those whose minds are so ab¬ 
sorbed with the objects of time that they seldom give eternity 
a thought ? Oh! seek the Lord while he may be found! 


June 27. 

SINGING IN GOD’S WAYS. 

“They shall sing in the ways of the Lord.”—Psalm cxxxviii. 5. 

This passage furnishes us with two very interesting subjects 
connected with believers. 

The course they pursue. “The ways of the Lord.” Ob¬ 
serve 

The properties that belong to them. They are peculiar ways. 
Thus they differ from all others; those who walk in them are a 
peculiar people; others take knowledge of them, and they are 
as men wondered at. They are right ways, all others are 
wrong. “ There is a way that seemeth right unto a man, but 
the end thereof are the ways of death.” They are honorable 
ways, they are associated with honor, and they lead to honor; 
those who walk in them shall be made kings and priests unto 
God. They are diversified ways. Here there is much to be 
done, suffered, and enjoyed. They are ways of confidence in 
God and love to him; ways of duty, trial, sacrifice, and self- 
denial. They are tried ways. What millions have tried them, 
and all have been perfectly satisfied with them ! These are the 
good old paths in which believers delight to walk. 

The terms by which they are distinguished. They are em¬ 
phatically called “the ways of the Lord” But why ? Because 
he reveals them. He has marked them out for us in legible 
characters in his -word. Because they connect us with him. 
They concern him, bring us near to him; in them we view him, 
walk with him, trust in him, and lean upon him. Because he 
puts us in them. By nature we pursue a contrary course, grace 
turns our feet into the way of peace. Because they lead us 
finally to him in glory. We begin with the cross, and end with 


/ 



GOD S PEOPLE. 


215 


the crown, commence weeping, and terminate rejoicing; but all 
the joy is not at the end—“ they shall sing in the ways of the 
Lord.” 

The feeling they evince. They sing, but do they not 
sometimes sigh ? Yes, there is a mixture of joy and sorrow. 

They shall sing for gratitude. Christians cannot be too fre¬ 
quently employed in the heavenly exercise of praise, yet how 
often are their hearts and their harps out of tune ! Sing ye the 
praises of that God who has not only given you the breath of 
natural life, but the principle of spiritual being. 

They shall sing for joy. They rejoice that at length they 
have found the way to glory, and are walking in it. Such a 
cheerful and happ} r feeling of mind will invite the notice of all 
around, and those who have joined in the shouts of unhallowed 
mirth will desire to learn the songs of Zion. 


June 28. 

GOD’S PEOPLE. 

“ The people of God.”—1 Pet. 11. 10. 

What a contrast there is between the past and present state 
of believers! They were enveloped in the darkness of igno¬ 
rance, but are now irradiated with the light of knowledge; 
they were at a distance from God, but are now brought near to 
him; they were as sheep going astray, but are now returned 
to the Shepherd and Bishop of souls; they were not a people, 
but are now the people of God. 

They are a chosen people. Chosen in Christ from eter¬ 
nity, according to the sovereign will of God; chosen to the 
greatest honors, and the highest distinctions. They are vessels 
of mercy, fitted and prepared for the Master’s use. “ Even so, 
Father ; for so it seemeth good in thy sight.” 

They are a holy people. We must never separate the 
fact of the Divine choice from the sanctifying effects. Holiness 
is to be the believer’s aim, his end, and his desire. It is not 
the creed that makes the Christian; your views of truth may 
be orthodox, while your life is not so. 

They are a peculiar people. They are so in various 



216 


THE DISCOURAGEMENTS OF THE WAY. 


ways. In their origin, for they are born from above ; in their 
principles, these are spiritual; in their habits, they dare to be 
singular; in their pursuits, they tread in a peculiar track, and 
aim to discern the footsteps of the flock, and above all, the 
marks of the Shepherd’s feet. In their pleasures, prospects, 
and eternal destination, they are peculiar. 

They are a tried people. The present life is one of pro¬ 
bation ; the future, of retribution. God tries his people in their 
graces; faith, hope, love, meekness, and all the other graces 
that adorn the Christian character. He tries their principles, 
views, feelings, and experience, to see if they will stand the test. 

They are a happy people. They have everything to 
make them so. If they have the floods of tribulation to toss 
them, they have the anchor of hope to steady them; if they 
have the prickling thorns and briers of the wilderness, they 
have the fragrant rose of Sharon and the beautiful lily of the 
valley; if they have painful seasons of trial and gloom, they 
have the pleasing promise, “ At evening time it shall be light.” 

They are an increasing people. There were only eight 
in the ark ; ten righteous persons would have saved Sodom; 
but how greatly has the number increased! How many 
means are in operation for this great end. Let us pray that 
other sheep may be brought into the fold of Christ, more chil¬ 
dren adopted into his family, and multitudes of subjects yet 
people his empire. May our desire be to be found in their 
number! 


June 29. 

THE DISCOURAGEMENTS OF THE WAY. 

“ And the soul of the people was much discouraged because of the way.”—Numb, 
xxi. 4. 

The journey of the Israelites in the wilderness must be 
viewed, not merely as an historical fact, but a lively type of the 
Christian’s course. Let me introduce to your notice a Chris¬ 
tian pilgrim who is discouraged because of the way. 

Let us hear his complaints. He is discouraged because 
of 

The enemies of the way , The Israelites had not only to 



THE DISCOURAGEMENTS OF THE WAY. 21*7 

contend with openly avowed adversaries, but secret foes; and 
so has the believer. He is engaged in contest with no ordinary 
enemies. Earth and hell unite to oppose him in his heavenly 
march. 

The roughness of the wag. He is journeying in a wilder¬ 
ness where there are many privations to be endured, and many 
difficulties to be encountered. It is far from being a smooth 
path ; and there are periods in his experience when because of 
these things his soul is discouraged. 

The intricacy of the way. This was peculiarly applicable to 
the Israelites; theirs was far from being a straight course. So 
now, God leads his people about; they have a chart of the 
land through which they are travelling, but cannot always trace 
the road, or understand the way. 

The misunderstandings of the way. How needful for us is 
the advice which Joseph gave to his brethren, “ See that ye fall 
not out of the way!” As partakers of the same Divine nature, 
interested in the same covenant, and cherishing the same hopes, 
let us endeavor to keep the unity of the Spirit in the bond of 
peace. 

The length of the way. The children of Israel were forty 
years journeying what they might have accomplished in a few 
days. The promise is to be received after we have done the 
will of God. Having alluded to the Christian pilgrim’s com¬ 
plaints, 

Let us show him his comforts. Is your soul discouraged 
because of the way ? think of these three things— 

The examples afforded you. Yours is not a singular case, 
you suffer in honorable company; the prophets, the noble 
army of martyrs, the glorious band of reformers and confessors, 
have trodden the same path; and Jesus himself has left the 
marks of his footsteps. Why should you be discouraged ? 

The supplies granted you. God spreads a table for you in 
the wilderness ; the pillar of cloud and fire is before you ; and 
streams from the rock Christ follow you, so that you may sing 
the Lord’s song in a strange land, and rejoice in the house of 
your pilgrimage. 

The glory set before you. Think of the promised crown, 
and you will cheerfully take up the cross; contemplate the 
glory that awaits you, and you will welcome reproach, and 
encourage yourself in the Lord your God. 

10 


218 


BEING IN THE GARDEN WITH CHRIST. 


June 30. 

BEING IN THE GARDEN WITH CHRIST. 

“Did not I see thee in the garden with him?”—John xviii. 26. 

These words were addressed to Peter on a most affecting 
occasion; when, denying his Lord and Master, he was recog¬ 
nized by one of the servants of the high priest. There are 
many senses in which we shall find it both pleasant and profit¬ 
able to be in the garden with Christ. 

In the exercise of sacred meditation. Oh ! what have 
we to contemplate here! What a scene of suffering, when, 
being in an agony, he prayed more earnestly, and his sweat 
was, as it were, great drops of blood falling down to the 
ground! Let the golden thread of prayer run through the 
web of meditation. 

With the eye of unfeigned faith. Behold the Man! 
Do you not see Divinity enshrined in that agonized body ? the 
likeness of the Son of God in that countenance that is more 
marred than any man’s ? Do you not perceive some rays of 
glory emanating from his grief-worn human form ? The Sun 
of Righteousness is about to set in darkness ; can you not dis¬ 
cern beams of brightness gilding the clouds that are soon to 
shut the glories in ? 

With the tear of genuine repentance. By meditation, 
we walk in the garden ; faith sees the Saviour, and believes in 
the efficacy of his atonement; repentance stands weeping be¬ 
hind him, and cries, Oh, the exceeding sinfulness of sin! It 
was said of Mary, “ She goeth unto the grave to weep there.” 
Let this be said of you in reference to the garden of Geth- 
semane. 

With the expression of grateful acknowledgment. 
While we should mourn for sin as the cause, we should rejoice 
in salvation as the glorious result of the Saviour’s sufferings. 
Through death he has spoiled principalities and powers, finished 
transgression, and wrought out righteousness ; so that now, to 
the believer, sin has lost its dominion—the law its condemning 
power—death its sting—the grave its victory—and hell its 
terror. 

With a desire after close communion. In proportion 
to the nearness of our intercourse with him will be our disrelish 


THE SECURITY OP THE CHRISTIAN’S JOY. 


219 


for the world’s pleasures, and desire after spiritual enjoyment: 
and when the inquiry is made with respect to us, “ Did I not 
see thee in the garden with him ?” we shall rejoice to acknowl¬ 
edge the fact. 

With a resolution of entire devotedness. Our whole 
life in this world should be the continual presentation of a liv¬ 
ing sacrifice to him. Such an exercise will ennoble the mind, 
exalt the feelings, and rejoice the spirit. Amid the beauty, 
richness, and fragrance of the flowers of the garden, let me bo 
with Him whose excellences are so often set forth by an allu¬ 
sion to these curious works of his fingers: let me see him in 
the rose, the lily, the apple-tree, and the trees of the wood; 
and long for the time when I shall be in the garden of the 
heavenly paradise with him. 


July 1. 

THE SECURITY OF THE CHRISTIAN’S JOY. 

“ Your joy no man tuketh from you.”—John xvi. 22. 

Three things may be here noticed, with regard to the Chris¬ 
tian’s joy. 

Its nature. IIow shall we describe it ? The source from 
whence it flows is pure and holy. God the Father is the object 
of this joy, Christ is its medium, and the Spirit its promoter. Be¬ 
lievers rejoice in the perfections of the Divine Being. His un¬ 
erring wisdom is their guide, his almighty power their guard, 
lis holiness promotes their sanctification, his justice avenges their 
wrongs, his faithfulness is their shield and buckler, his infinity is 
the extent of their inheritance, his eternity the date of their hap¬ 
piness, and his immutability the rock of their rest. They rejoice 
in things pertaining to God; in the Gospel, because it brings 
life and immortality to light; in doctrines and precepts, as the 
rule of their faith and practice; in the promises, as the ground 
of their encouragement and hope; and in divine ordinances, as 
promoting their holiness and happiness. 

Its excellency. Consider some of its properties. 

It is real. The pleasures and delights of the world are only 
a delusion, but there is a solid reality in the Christian’s joy. 



220 


JOY IN HOPE. 


Was Moses deluded, when he chose rather to sutler affliction 
with the people of God, than to enjoy the pleasures of sin for a 
season ? Was David deluded, when he rejoiced in God as his 
rock, his tower, and his strong defence ? Was Paul deluded when 
he triumphed in the cross of Christ ? 

It is spiritual. It is so in its nature, source, tendency, and 
effects. It arises from the possession of a spiritual principle, and 
is cherished by the contemplation of spiritual objects. 

It is hidden. The world knoweth us not. Believers are desig¬ 
nated God’s “ hidden ones.” God, the object of their joy, dwells 
in invisible brightness; like the grace of hope, it enters into that 
within the veil. 

Its security. “ Your joy no man taketh from you.” Tem¬ 
poral losses cannot deprive the Christian of his treasure: it is 
said of the believing Hebrews that they took joyfully the spoil¬ 
ing of their goods. Tribulation cannot, for they “rejoice in 
tribulation.” Death, so far from injuring, will perfect this joy. 
Passing by the world’s delusions, let us seek that joy which is 
not like the yielding sand or bursting bubble ; but which resem¬ 
bles the rock, defying the raging tempests, and the lashing waves; 
and which shall flourish in the Christian’s breast, when rocks and 
hills have passed away in the world’s last convulsion, and nature 
itself shall sink in ruins. 


July 2. 

JOY IN HOPE. 

“ Rejoicing in hope.”—Rom. xii. 12. 

The Christian is commanded to rejoice in the present good 
which grace communicates, and in the future bliss it insures. 
Contemplate 

The hope he possesses. It may be regarded in 

Its object. We hope in God as a God in Christ, and a God 
in covenant. How unworthy of an immortal mind are those 
things on which the worldling’s hopes are fixed! They will not, 
for a moment, bear a comparison with the sublime and glorious 
object to which the Christian aspires. 

Its ground. Christ is emphatically called “ our hope.” All 



JOY IN HOPE. 


221 


the bright anticipations that are cherished by the Christian 
are derived from a believing view of the efficacious death and 
atoning sacrifice of Jesus. The clouds of terror and despair 
encompass the distressed soul, till it arrives on Calvary’s 
holy mount, where the atmosphere is clear, and the firmament 
is bright. 

Its nature. It is a believing expectation of something promised, 
as yet unseen ; and it is intimately connected with faith and pa¬ 
tience. Faith sees the object, and believes it is for her; patience 
waits, and hope expects. We hope for guidance in the way, and 
glory in the end. 

Its effects. It imparts peace and tranquillity to the mind, 
amidst all the changes and vicissitudes of life ; cheers the faint¬ 
ing spirit; and leads its possessor to the cultivation of holy 
tempers and dispositions; “ for every man that hath this hope in 
him purifieth himself, even as he is pure.” Its rays illumine the 
valley of death, and are overpowered in the full blaze of immor¬ 
tal glory. 

The joy it inspires. “ Rejoicing in hope.” There is joy, both 
in its exercise and realization. 

The seasons token toe rejoice in hope. When temptations 
are strong, we rejoice in the hope of sustaining grace. Dwell not 
so much on the heat of the furnace, as the beauty of the gold 
that it refines. When afflictions are heavy, we rejoice in hope 
of deliverance. The beams of hope can pierce the darkest 
cloud of trial, and gild it with celestial brightness. When 
doubts are thick, we rejoice in hope of their dispersion. Baxter 
compares doubts to a thistle—a bad weed growing in good 
ground. The most eminent saints have had their fears and mis¬ 
givings ; and the late Mr. Romaine, being once asked whether he 
ever doubted, said, “ Do I ever breathe ?” When death advances, 
we rejoice in hope of victory. “ The righteous hath hope in his 
death.” 

The reasons why we should rejoice in hope. Because such a 
state of mind will tend to the glory of God, be a witness to the 
value of religion, and contribute to our own personal enjoyment. 
Let us, therefore, seek a good hope through grace; one that will 
not evaporate in the cold atmosphere of death, but burst forth in 
the full realizations of immortality. 

Hope shall change to glad fruition, 

Faith to sight, and prayer to praise. 


222 


THE UNIVERSAL REIGN OF CHRIST. 


July 3. 

THE UNIVERSAL REIGN OF CHRIST. 

“ All nations shall serve him.”—Psalm lxxii. 11. 

This is spoken of Christ. How unlikely, humanly speaking, 
would this appear, if we refer to many things connected with his 
advent in this world! Look at his birth, the meanness and 
poverty of his condition, his companions, twelve poor illiterate 
fishermen, and the design of his mission. He came to establish 
not earthly monarchy, but expressly declared, “ My kingdom is 
not of this world.” He came to introduce a religion which was 
directly opposed to the spirit of the world, and the carnal desires 
and inclinations of man ; a religion that should overturn all the 
false notions and systems which had so long obtained, in which 
the ancient and learned philosophers boasted and prided them¬ 
selves. But “ God’s thoughts are not our thoughts, neither are 
his ways our ways.” Notice here 

The extent of the promise. It includes 

The universal diffusion of truth. Ere this promise is com¬ 
pletely fulfilled, error shall disappear, and truth shall triumph¬ 
antly prevail. The souls of the heathen are like incrusted dia¬ 
monds, whose light and beauty are only discovered on the re¬ 
moval of the incrustation by the polishing influence of the Gos¬ 
pel of Christ; then they rise in all their splendor, lighted up 
by drinking in the beams of an orient sun. 

The complete destruction of his enemies. How many things 
are there that unite to oppose the march of our glorious Imman¬ 
uel ! There is infidelity, that has received so much countenance 
in this deluded age, which would rob us of the only foundation 
of our hope, deprive us of all comfort in life, and blast our 
brightest prospects for eternity. The time is coming when it 
shall be overturned, and all its adherents compelled to believe 
what once they denied. Heathen lands shall have the light of 
life. The spell of superstition, by which so many myriads have 
been bound, shall be broken. “ He must reign till he hath put 
all enemies under his feet.” 

The glorious triumph of his kingdom. It is not established 
on worldly principles, or sustained by worldly power ; it shall 
be built up forever. All the nations, now rude and uncivilized, 


CERTAINTY OF THE SAVIOUR’S DOMINION. 


223 


shall pay their tribute to this Almighty King. May I, bowing 
before him, and rendering him the homage of the heart, crown 
him Lord of all. 


July 4. 

THE MEANS AND CERTAINTY OF THE SAVIOUR’S 
DOMINION. 

“ All nations shall serve him.”—Psalm lxxii. 11. 

Yes, every tribe shall lay a laurel at the stem of Jesse, and 
every tongue shall celebrate his praise. In this passage we 
have a glorious promise. Let us look at 

The means of its accomplishment. Is it to be effected by 
the wielding of warlike weapons, compelling the enemies of 
Christ to surrender or be killed with the sword ? O no ; these 
triumphs are won not with the battle-axe, but with the hammer 
of the Word ; not with the sword of the magistrate, but with 
the sword of the Spirit. “ The weapons of our warfare are not 
carnal,” but spiritual. 

By the 'preaching of the Word. This is the instrumental 
cause. There must be the dispensation of the word of truth, in 
all its fulness, its excellences, and its blessed results. The cross 
of Christ must be erected, and the banners of that cross must 
be unfurled, if sinners are savingly converted to God. 

By the power of the Spirit. This is the efficient cause. The 
dreariness, desolation, and barrenness of the moral desert will 
never assume the beauty, fragrance, and fruitfulness of the gar¬ 
den of the Lord, without the genial and enlivening beams of the 
Sun of righteousness, the showers of Divine grace, and the dew 
of the Spirit’s influences. 

The certainty of its fulfilment. This may be argued 
from 

The statements of Scripture. See Psalm ii. 8, 9 ; xxii. 27- 
31. Though many of the nations are now fettered with idola¬ 
try, deluded with error, sunk in ignorance, and darkened by 
superstition, they shall be brought under the yoke of our glo¬ 
rious Immanuel; and so the declaration shall be fulfilled, “ All 
nations shall serve him.” The death and intercession of Christ. 



224 GOD PRESENT IN THE SANCTUARY. 

The efficacy of the one, and the prevalency of the other, fully 
secure it. The progress the Gospel has already made. Look 
at our missionary records;—impediments and hindrances are 
being removed, the Gospel is gaining free course, and God is 
giving testimony to the word of his grace. We anticipate 
with joy the period when all the laborers shall be called home, 
and the glorious work shall be finished, and the text shall re¬ 
ceive its full and final accomplishment:—“ All nations shall 
serve him.” 

“ Great King of grace ! my heart subdue : 

I would be led in triumph too, 

A willing captive to my Lord, 

And sing the victories of his word.” 


July 5. 

GOD PRESENT IN THE SANCTUARY. 

“ Surely the Lord is in this place.”—Gen. xxxviii. 16. 

Jacob was a plain man, dwelling in tents; and on his ar¬ 
rival at Bethel, he had a very plain accommodation; his 
chamber was the open air, his canopy the heavens, his bed 
the earth, his pillow some stones;—but his sleep was sweet. 
“ And Jacob awaked out of his sleep, and he said, Surely the 
Lord is in this place.” We may apply this to our religious as¬ 
semblies. Where he has recorded his name, he will give his 
presence. 

He has promised it ; Exod. xx. 24. It is his presence 
that stamps a dignity on the place, gives a value to Divine 
ordinances, raises our expectations, cheers our souls, and re¬ 
joices our hearts. We delight to dwell in his house, because 
it is the place of his residence. “ Surely the Lord is in this 
place.” 

As the hearer of prayer. He who listens to the harmo¬ 
nious notes of angels, deigns to hear a sinner’s cry. He com¬ 
munes with us from the mercy-seat; Exod. xxv. 22. Let us 
therefore spread our case before the Lord, and depend on the 
mercy, skill, and wisdom of our great Advocate. “ Surely the 
Lord is in this place.” 



ADVANTAGES OF RELIGION. 


225 


Addressing us in his Word. Thus there is a communica¬ 
tion carried on between God and man; while we address him 
in prayer, he speaks to us in his Word. Ministers are but the 
echo of his voice; say not, therefore, I will go and hear such 
and such an individual; but, “ I will hear what God the Lord 
will speak.” “ Surely the Lord is in this place.” 

Dispensing his choicest favors. In the sanctuary, the 
sinner brings his wants, and God displays his fulness in the sup¬ 
ply of them. He bestows blessings in countless numbers, aston¬ 
ishing variety, and inestimable value. Here he is known as the 
sinner’s friend, and the saint’s support. “ Surely the Lord is in 
this placeand 

We should esteem it a privilege to be here. We 
should visit the sanctuary, not only from a conviction of duty, 
but from a principle of love. The Christian loves the house of 
God, because he loves the God of the house ; because his mind 
is instructed, his spirit revived, his burden lightened there. He 
delights to be where God is, for God is the home of his soul. 
“ Surely the Lord is in this place,” 

But there is danger of our forgetting it. “ I knew it 
not,” says Jacob. Do you always remember it ? If you did, 
would there be such cold indifference, such wandering thoughts, 
such unhallowed desires ? Remember the God of Jacob is 
here. Remember it in every part of the service; when you 
sing, think of it, and praise him with the heart; when you 
enter, think of it, and pray for a blessing; when you sur¬ 
round the throne of grace, think of it, and pour out your spirit; 
when you listen to his Word, think of it, and take heed how 
you hear. 


July 6. 

THE PERSONAL AND RELATIVE ADVANTAGES 
OF RELIGION. 

u So will I save you, and ye shall be a blessing.”—Zech. i. 7,13. 

These words were spoken of ancient Israel; but they will 
apply to every Israelite indeed. We have in them the personal 
advantage and relative benefit of religion. 

Its personal advantage. “ So will I save you.” Salva- 

10 * 



226 


ADVANTAGES OF RELIGION. 


tion is the grand theme of the Bible, the burden of heaven’s an¬ 
thems, and the joy of the penitent’s heart. 

Its nature. It includes in it everything desirable; a deliv¬ 
erance from evil, and the enjoyment of good. It is associated 
with present pleasures, and shall be crowned with eternal hap¬ 
piness. 

Its subjects. “ You.” Who ? Men, and not angels. “ For 
verily he took not on him the nature of angels; but he took 
on him the seed of Abraham.” Sinners, rebels; those who are 
exposed to danger, and in a state of spiritual death. 

Its Author. “I will save you.” Every blessing must be 
traced up to him who is the Father of lights, and the Author 
of every good and perfect gift. Salvation is of the Lord. It 
is the fruit of the Father’s love, the Son’s purchase, and the 
Spirit’s grace. 

Its relative benefit. “And ye shall be a blessing.” 
What a contrast to their former state! “Ye were a curse,” and 
this will apply to those who are in an unconverted state. God 
imparts the light of grace, that believers may shine—gives the 
salt of grace, that they may bear a savor of religion—plants 
the trees of grace, that they may bear fruit; and blesses them, 
that they may be a blessing to others. So they are designated 
“ the excellent of the earth.” But in what respects are they a 
blessing ? 

By their holy example. It was a good saying of one of the 
heathen philosophers, “ Talk not of a good life, let your life 
speak.” There is an impressive and commanding eloquence in 
this silent voice. 

By their active exertions. We should endeavor to relieve 
the temporal wants of the needy, and thus obtain the blessing 
of those who are ready to perish. But above all, let us seek 
their spiritual good, and so be a blessing in the instruction of 
the ignorant, the warning of the careless, the reclaiming of the 
wanderer, and the conversion of sinners to God. 

By their fervent prayers. There is many a humble, seclu¬ 
ded Christian, who is made an extensive blessing by his im¬ 
portunate supplications. “ The effectual, fervent prayer of a 
righteous man availeth much.” Let me inquire how I stand in 
society—Am I a blessing or a curse ? for none of us liveth to 
himself. 


THE DAY OF ETERNITY. 


22 1 


July 7. 

THE DAY OF ETERNITY. 

w The day is at hand.”—Rom. xiii. 12. 

The revolutions of time shall soon be lost in the ages of 
eternity; the dark veil which now shrouds futurity shall soon 
be drawn aside; Jordan’s streams shall soon be crossed, and 
the believer shall be surrounded by purity and never-ending 
peace; “ the night is far spent, the day is at hand.” Consider 

The brilliancy and grandeur of the day. If this 
world to the Christian is night, heaven shall be to him a day. 
Let us notice several things respecting it. 

It is a day of rest and peace. Peace marks every object 
there. If there is an ocean there, it is never disturbed by the 
ruffle of a wave. If there is a firmament there, it is never 
darkened by the appearance of a cloud, and knows not the 
destruction of a storm. If there are harps there, all are tuned 
to Jehovah’s praise, and there is not a jarring sound to spoil 
the harmony. If there is a sun there, it never goes down. 
There every inhabitant is animated by the same spirit, a sub¬ 
ject of the same emotions, consecrated to the same object, 
employed in the same contemplations, and swelling the same 
song. 

It is a day of enjoyment and triumph. What is heaven ? 
It is the realization of this hope: “ As for me, I will behold 
thy face in righteousness.” There is the full, free, and unin¬ 
terrupted enjoyment of communion with God, and fellowship 
with angels and the spirits of the redeemed. 

It is an eternal day. Its brilliancy shall never be dimin¬ 
ished, its employments shall never close. There is an assembly 
which no devastation can dissolve, and enjoyments which ever- 
rolling ages shall only enhance. Consider the approach of this 
day. It is “ at hand”—the tale of life will soon be told. Death 
will soon visit us, and the grave will soon receive us. Already, 
Christian, we may imagine the beams of the morning stretch¬ 
ing forth, and the shadows of the night declining. Even now 
we are on the borders of the unseen world, standing on the 
threshold of eternity, and some of us may be near the brink of 
that river into which we must soon launch. How many tremble 
like the last leaves of autumn, only waiting for the gentle 


228 


THE GROWING TRIUMPHS OF CHRIST. 


breeze to blow them away, and cause them to disappear! The 
righteous are ready whenever the summons comes; but the un¬ 
godly stand as upon a shelf, undermined by every wave borne 
in upon it by the tide of time; and if the last shock be given, 
before they are reconciled to God, they will be ingulfed in ruin. 


July 8. 


THE GROWING TRIUMPHS OF CHRIST. 

“ His enemies will I clothe with shame; but upon himself shall his crown flourish.” 

Psalm cxxxii. 18. 

In this psalm we have encouraging promises respecting the 
growing increase and final triumphs of Christ’s kingdom. 
Here is 

An awful fact implied. Christ has enemies. Who are 
they? Devils,—but this is not all; men, and yet he is the 
friend of sinners. His enemies may be arranged under three 
classes:—The daring infidel. He strikes at the very root of 
Christ’s kingdom, longs for its downfall, and tries by every pos¬ 
sible means to diffuse his poisonous principles. The open prof¬ 
ligate. He makes light of all the invitations of mercy, and all 
the exhibitions of Divine love, and is not ashamed openly to 
avow his hostile principles. The inconsistent professor. How 
many such characters have there been in every age! Paul com¬ 
plains of them, Phil. iii. 18: they crucify the Son of God 
afresh, and put him to an open shame. They are enemies under 
the disguise of friends. 

An alarming punishment threatened. They shall be 
clothed with shame. This threatening is partially executed 
here, but fully hereafter. They shall be clothed with shame at 
death. How confused shall they be to find all their plots and 
schemes frustrated by him who takes the wise in their own craft¬ 
iness ! What shame shall cover them when the disembodied 
spirit shall be summoned to appear before God ! They shall be 
clothed with shame in the judgment. How ashamed shall they 
be when they see the righteous, whom they have despised, fully 
vindicated and acquitted, and themselves condemned! They 
shall be clothed with everlasting shame. To this Daniel alludes, 




THE HAPPINESS OF THOSE THAT FEAR GOD. 229 

chap. xii. 2, “ And many of them that sleep in the dust of the 
earth shall awake, some to everlasting life, and some to shame 
and everlasting contempt.” 

A glorious promise made. “ But upon himself shall his 
crown flourish.” This implies—complete victory. “ His crown 
the indication of his conquest over his foes. It is said, “ On his 
head were many crowns,” alluding to the number and extent of 
his triumphs. High honor. A crown is an emblem, not only 
of victory, but of honor and dignity. Growing triumphs. The 
crown shall flourish on his head. He goes forth conquering and 
to conquer. It shall bo so till the allegiance is universal; he 
must reign till he hath put all enemies under his feet. Am I a 
subject of King Jesus ? I give him the service of the lip, but 
do I pay him the homage of the heart ? Let me not be found 
among his enemies, but numbered with his friends. 


July 9. 

THE HAPPINESS OF THOSE THAT FEAR GOD. 

“ Yet surely I know that it shall be well with them that fear God.”—Eccles. viii. 12. 

How long does God suspend his threatened judgments on the 
wicked! It is well when his goodness leads to repentance; but 
how many abuse it! “ Though a sinner do evil an hundred 

times, and his days be prolonged, yet surely I know that it shall 
be well with them that fear God.” 

The character. “Them that fear God.” Believers are 
described by their faith, love, spirit, motives, and pursuits; but 
here, by their fear. This principle is 

Comprehensive. It includes the whole of religion. The fear 
of the Lord is the beginning of wisdom, and we are to perfect 
holiness in it. This fear is mingled with love. 

Implanted. It is not natural to us. “ I will put my fear in 
their hearts,” says God. They fear “ before him;” this shows 
the sincerity of the principle. 

Active. It will operate, and at all times. We shall not only 
fear God in a thunder-storm, but in a calm; it will influence us 
in reference to our thoughts, desires, duties, and trials. 

The encouragement. “It shall be well with them.” This 



230 


THE NIGHT OF TIME. 


includes everything for their good, both in time and eternity. 
Especially 

The 'peculiar care of Providence. God performs all things 
for them; their wants never escape his notice; he sweetens their 
comforts, soothes their sorrows, preserves their lives. 

The rich provisions of grace. They are interested in the 
everlasting covenant. Is it not well with them ? They enjoy 
communion with God, peace of conscience, all spiritual blessings 
in Christ. 

Admittance into glory. This crowns all. It shall be well 
both with the body and the soul. The poor, vile body shall be 
changed, and rendered glorious; and the powers and capacities 
of the soul shall be wonderfully improved. 

The certainty. “ Yet surely I know.” The fact is con¬ 
firmed by the testimony of God’s word. “ Say ye to the right¬ 
eous, it shall be well with them.” By the tenor of his covenant 
he has guaranteed this, and will not forfeit his solemn engag- 
ments. By the experience of his people. Christian, can you 
adopt these words ? Let me remember that it cannot be well 
with me if I do not fear God; and let me pray, Lord, put thy 
fear into my heart. 


July 10. 

THE NIGHT OF TIME. 

“ The night is far spent.”—Rom. xiii. 12. 

Personal piety is of unspeakable advantage to its possessor 
in every situation in life. It leads our contemplations to the 
joys and triumphs of heaven, and tells us that this is only the 
embryo state of our existence, that “ the night is far spent and 
the day is at hand.” Here is a pleasing contrast between the 
night of time, and the day of eternity. Let us consider 

The darkness and dreariness of the night. There is a 
beautiful correspondence between the state of night and the 
character of our world. The world is to the Christian 

A night of ignorance. How limited is the knowledge of the 
most eminent believer in this world ! What mysteries veil the 
dispensations of God’s providence! Clouds and darkness are 



THE VALUE OF THE SOUL. 


231 


round about him. He moves in the whirlwind, and rides upon 
the storm ; his way is in the sea. Do not his dealings with us 
sometimes constitute an abyss, in which our minds are over¬ 
whelmed, and our thoughts drowned ? Are there not truths in 
the Bible which far exceed the grasp of our comprehension, and 
transcend the loftiest conceptions of our minds. It is yet night 
with us. 

A night of imperfection. Imperfection will cleave to the be¬ 
liever till the day of eternity dawns. As our knowledge is im¬ 
perfect, so are our graces; our faith, love, joy, hope, and desires. 
Tho work of the Spirit in our hearts is only in progress, much 
more remains to be done. Concerning everything connected 
with the Christian’s character, life, and experience, it may be 
said, it is “ in part.” Our joys, our consolations, and our com¬ 
munion with God, are yet imperfect. 

A night of sorrow. The world is a sea of trouble, where one 
wave rolls incessantly on another. Let us be thankful that it is 
not an endless night. “ The night is far spentvery far with 
some. “ Now is our salvation nearer than when we believed.” 
But how has it been spent ? Too often in murmuring rather 
than in praising. Let the Christian be thankful it is not total 
night with him. There are Some glimmerings of light, some 
bright rays that foretell the dawning of the day. Let us, there¬ 
fore, spend the remainder of the night in a manner that becomes 
us, as the expectants of a glorious immortality. 


July 11. 

THE VALUE OF THE SOUL. 


“ For what is a man profited, if he shall gain the whole world, and lose his own soul ? 
or what shall a man give in exchange for his soul ?”—Matt. xvi. 26. 

The “ fashion of this world passeth away.” There is a period 
fast approaching when all nature shall sink in ruins. The sun, 
the glorious luminary of day, shall be eclipsed forever: the 
moon in her beauty, and the stars in their brightness, shall cease 
to shine. The hills, which seem to sustain the heavens, and are 
styled “ everlasting,” shall flow down like melted wax at the 
decree of Him who laid their foundations so deep, and raised 



232 


THE VALUE OF THE SOUL. 


their heads so high. Why should we repose our confidence on 
that which is so transitory, uncertain, and short-lived ? We 
have here 

An important truth implied. The value of the soul. In 
what does this appear ? 

From its natural excellences. The soul is possessed of natu¬ 
ral excellences, which it cannot be deprived of without losing 
its existence. It is a living and moving essence, and so excels 
corporeal matter, which has neither life, sense, nor motion, of 
itself. Look at the origin of the soul, it is the very breath of 
God. Gen. ii. 7. It is a spiritual essence, which cannot be 
seen or felt, and so excels the body, which is formed out of 
dust. The soul is immortal , and is consequently more excel¬ 
lent than the body, ‘which is subject to dissolution. 

From the curious texture of the body wherein it dwells . 
The body, though formed out of the dust, bears the most evi¬ 
dent marks of Divine power and wisdom. “ I am fearfully and 
wonderfully made,” says David. If the cabinet is so exqui¬ 
sitely wrought, how excellent must the precious jewel be that 
is lodged in it! What a pity that this sparkling diamond, set 
in a ring of such beautiful workmanship, should be so defaced 
by sin! 

From the price paid for its redemption. We generally 
form our estimate of the value of things by the price paid for 
them ; if we apply this to the soul, its excellence must be far 
beyond our comprehension. “ None of them can by any means 
redeem his brother, nor give to God a ransom for him.” For 
souls the Son of God became incarnate, suffered, bled, and 
died. 

Truth is immortal as thy soul; and fable 
As fleeting as thy joys. Be wise, nor make 
Heaven’s highest blessing, Vengeance; 0, be wise ! 

Nor make a curse of immortality. 

Say, know’st thou what it is, or what thou art ? 

“ Know’st thou the importance of a soul immortal ? 

Behold the midnight glory, worlds on worlds 1 
Amazing pomp ! Redouble this amaze, 

Ten thousand add, and twice ten thousand more, 

Then weigh the whole; one soul outweighs them all, 

And calls the astonishing magnificence 
Of unintelligent creation poor.” 


THE UNPROFITABLE BARGAIN. 


233 


July 12. 


THE UNPROFITABLE BARGAIN. 

“For what is a man profited, if he shall gain tho whole world, and lose his own 
soul ? or what shall a man give in oxchange for his soul Watt. xvi. 26. 

How valuable does the soul appear when we contemplate its 
origin, nature, capacities, and immortal destinies ! yet how few 
ponder the words of the Saviour in the passage before us! 
We have here 

A solemn inquiry made. “ What is a man,” Ac. 

If a man had gained the whole world, he could not enjoy it. 
Let us suppose an individual having made this conquest. It 
might perhaps afford him some imaginary pleasure to survey 
in his own mind how much he possessed; but he could not 
even behold it with his eyes any other way than in a map, 
which others may do as well as himself: but as to real benefit, 
he could enjoy but a very small part of it. 

He would not be content with it. “ All the rivers run into 
the sea ; yet the sea is not full.” The pleasures of this world 
consist more in hope than enjoyment; so that if an individual 
possessed the whole world, one of the chief pleasures of life 
would be gone ; there would be nothing more left for which to 
hope. He must be a miserable man, whose desires are not 
satisfied, while his hopes are at an end; so that if a man could 
conquer the whole world, as Alexander thought he had done, 
when that engagement was accomplished, he would do as 
Alexander did, sit down and weep because there was not an¬ 
other world to conquer. 

It would be a curse to him , without the grace of God. “ The 
prosperity of fools shall destroy them.” How a small portion 
of the mammon of this world, in the hands of the graceless, 
drowns them in everlasting perdition and irremediable ruin! 
How pernicious, then, would the whole of it be to such char¬ 
acters ! 

He would have no certainty of keeping it. The supposition 
of gaining the whole world plainly implies that it is lost to 
those who had it before. When Alexander conquered Darius, 
and seized his kingdom, just as much as Alexander gained 
Darius lost; so that if a man could gain the whole world, this 
very circumstance would clearly show to him the uncertain 


234 


THE TRUE LIGHT. 


hold he had of it. How transitory and evanescent are all 
things beneath the shies! 

“ The spider’s most attenuated thread 
Is cord, is cable, to man’s tender tie 
On earthly bliss—it breaks at every breeze.” 

It would afford him no consolation in death. Could it 
calm and tranquillize the mind in the prospect of eternity ? 
Would it not rather plant thorns on our dying pillow ? Re¬ 
member, if the soul is lost, all is lost—the favor of God, the 
salvation of Christ, the consolation of the Spirit. Commit 
your soul, therefore, to Him who is willing to redeem it by his 
grace, and make it a possessor of his glory. 


July 13. 

THE TRUE LIGHT. 

« That was the true Light, which lighteth every man that cometh into the world.” 

John i. 9. 

The sacred writers have borrowed various images from na¬ 
ture, in order to set forth the transcendent excellences and 
unrivalled glories of Christ. He is called the tree of life, the 
rose of Sharon, and the lily of the valley, the Sun of righteous¬ 
ness, the bright and morning star, and the light of the world. 
Let us notice 

The title given to Christ. “ The true Light.” He is so 
called in opposition to 

The false light of heathen philosophy. That cannot be a 
true light which gives its possessor no clear views and percep¬ 
tions of the Deity, opens no resource in the time of trouble, 
gives no sense of pardon and acceptance with God, and reveals 
nothing of the glories of immortality. “ Hath not God made 
foolish the wisdom of this world ?” Christ is called “ the true 
Light” in opposition to 

The typical light of the old economy. The law presents us 
with the pattern of things in the heavens, but the Gospel con¬ 
tains the very things themselves. How faintly the light was 
seen in the sacrifices and ceremonies of the Jews! but how 
brightly it shone when the Son of God was manifest in the 





THE BENEFIT OF SANCTIFIED AFFLICTION. 


235 


flesh ! It shone in the manger—it shone in the cities of Judah 
—it shone on the mount of transfiguration—it shone on the 
cross—and it now shines both in heaven and on earth. The 
Saviour is designated “ the true Light” in opposition to 

The borrowed light of ordinary ministers . They are often 
represented as lights in a dark world. John was a burning 
and a shining light. All the light which inspired apostles posr 
sessed, and which the ambassadors of the Gospel now have, is 
derived from him. 

The blessings he diffuses. “ Which lighteth every man 
that cometh into the world,” Observe here two things. 

The fact. The Saviour imparts light—the light of reason. 
All its powers, capacities, and discoveries, are from him. The 
light oi revelation. The rays of Divine truth emanate from 
Him who is the fountain of light. Christ is the author, sub¬ 
stance, and glory of the Gospel. The light of grace. Man by 
nature is in an awful state of darkness, and will remain so, till 
Christ the Sun of righteousness arises on the benighted mind, 
and sheds abroad his heavenly beams. 

The universality of it. “ Which lighteth every man.” We 
must not take this literally. It intimates the general diffusion 
of this blessing of light—that it is imparted to men of all 
climes and kindreds, ranks and conditions. We should be 
thankful for the light of reason—more so for the light of reve¬ 
lation—still more for the light of grace—and most of all for 
the light of glory. 


July 14. 

THE BENEFIT OF SANCTIFIED AFFLICTION. 


“Before I was afflicted, I went astray; but now have 1 kept thy word.”—Psalm 
cxix. 67. 


This is the testimony of David, and it is the experience of 
many a Christian; such a similarity is there in the sentiments, 
views, experience, and feelings of the children of God. David 
here 

Admits a painful truth. “ Before I was afflicted, I went 
astray.” The character of sin is a going astray, and sinners are 



236 THE BENEFIT OF SANCTIFIED AFFLICTION. 

wanderers: the subjects of grace are sometimes wanderers too. 
David confesses it,—“ I have gone astray like a lost sheep.” 
Whence does this liability to err, even in the best of men, 
arise ? 

From the vigilance of the enemy. He is ever on the alert, 
whether we sleep or not. He is said to go about as a roaring 
lion, seeking whom he may devour. While men slept, the 
enemy came and sowed tares. So while Christians are off their 
guard, the enemy comes upon them, and tempts them to go 
astray. 

From the weakness of human nature. Thus Christians 
sometimes go astray from God and things divine, leave their 
first love, lose their zeal and ardor in the ways of religion, and 
follow for a time their own natural inclinations. But David 
here 

Acknowledges a pleasing fact. It is the benefit of 
sanctified affliction. It was the means of his restoration to God: 
“ but now have I kept thy word;” you will see its adaptation 
to this end, if you consider its tendency 

To lead us to serious reflection. This is the first step to our 
return. If we do not consider, it is not likely we shall mend 
our ways. 

To discover to us our error. It points us to our imperfections 
and short-comings; and is like the candle of the Lord in the 
heart, to show us our vileness and treachery; or like the refi¬ 
ner’s fire, to separate between the gold of grace and the dross 
of corruption. 

To correct us for our sin. Affliction is the scourge which 
our heavenly Father uses to chasten and correct his children ; 
by this he separates the sin that he hates, from the soul that 
he loves. 

To induce repentance. This was the case with the prodigal. 
Before he was afflicted, he went astray; but affliction brought 
him to himself, to reflection, to contrition, and at last to the 
paternal roof. The expression, keeping God’s word, is used to 
signify the duties and exercises of the Christian life. Let us 
learn to recognize the Divine hand in our trials. “ Providence,” 
says Charnock, “ is God’s lantern in many affairs ; if we do not 
follow it closely, we may be left in the dark and lose our way.” 

I’ll welcome still the heaviest grief 
That brings me near to thee. 


THE CAUSE, EVIL, AND REMEDY OF DESPAIR. 237 


July 15. 

THE CAUSE, EVIL, AND REMEDY OF DESPAIR. 

“ And they said, There is no hope.”—Jer. xviii. 12. 

The two fatal rocks on which men split, are presumption 
and despair. Some have no fear, and say, “ I shall have peace, 
though I walk in the imagination of mine heartothers say, 
“ There is no hope, hut we will walk after our own devices, and 
we will every one do the imagination of his evil heart.” Both 
are destructive to the best interests of the soul. Let us con¬ 
template despair in its cause, evil, and remedy. 

Its cause. To what may it be attributed ? 

The accusations of a troubled conscience. This was the case 
with Cain, Judas, and others mentioned in holy writ. 

The force of depraved habits. By a constant 00111*86 of 
impiety and guilt, the mind becomes besotted. “ Can the 
Ethiopian change his skin, or the leopard his spots ? no more 
can ye do good, that are accustomed to do evil.” 

Misapprehensions of the nature of the Gospel. "What con¬ 
fused notions have some entertained of it! what strong legal 
prejudices, desiring to find that in themselves which is only to 
be found in Christ ? 

Barrenness under the means of grace. Many who have 
long sat under the sound of the Gospel, and have derived no 
benefit, but are as careless and indifferent as ever, are ready to 
say, “ There is no hope.” 

Its evil. 

It dishonors GOD. It insults the Divine Being; gives the 
lie to the promises of his word, and the declarations of his 
grace, and plucks the brightest gem from his crown. It de¬ 
stroys the soul. Those who indulge in it cannot be saved. It 
subverts the Gospel. That declares there is hope, even for the 
vilest, and forbids us to cherish the feelings of despair. 

Its remedy. This is threefold,— 

A belief of the statements of the Gospel. This gives a direct 
contradiction to it. It is refuted by the mediation of Christ, 
by the promises of his word, by the gift of his Spirit, by mil¬ 
lions who have obtained mercy. Ask Manasseh, Mary Magda¬ 
lene, Saul, and others, whether there is no hope ? 


238 THE NATURE AND FOUNDATION OF THE CHURCH. 

Repentance of your past conduct. There is no hope for the 
impenitent, but the broken heart shall be healed. 

Earnest prayer. Let us seek to have a good hope through 
grace, and never despair of others, however careless and uncon¬ 
cerned. While the lamp of life still burns, let not our hopes 
for them expire. God is able to plant the flower of hope in the 
very bosom of despair. 

“ My spirit sinks within me, Lord ; 

But I will call thy grace to mind, 

And times of past distress record, 

When I have found my God was kind. 

“ 0 God! thou art my hope, my joy; 

Thy light and truth shall guide me still; 

Thy word shall my best thoughts employ, 

And lead me to thy heavenly hilL” 


July 16. 

THE NATURE AND FOUNDATION OF THE 
CHURCH. 

«Upon this rock I will build my church; and the gates of hell shall not prevail 
against it.”—Matt. xvi. 18. 

Many have sadly mistaken and perverted this passage, in 
making Peter the head of the Church. It is probable that, 
when our Lord uttered the words now before us, he pointed to 
himself,—“ Upon this rock.” Let us consider the Church in 

Its nature. It does not refer to a material building, but to 
an organized society. There is the church visible. By this is 
meant a society of persons, who, in different ages and places of 
the world, have made a profession of the true religion. It is 
an ancient, honorable, and important institution. To it pertain 
the oracles of God, the preaching of the Gospel, and the ordi¬ 
nances of religion. There is the church invisible. This is 
composed of true believers, who are spiritually united to Christ 
as their Head. It is a wide and extensive church, including all 
the possessors of piety, with whatever denomination they may 
be connected. 

Its owner. “My church.” It is Christ’s by sovereign 
choice; “ chosen in him before the foundation of the world 



THE SAFETY OF THE CHURCH. 


239 


chosen to holiness, happiness, and heaven. By covenant agree¬ 
ment. The members of the invisible church were given to 
Christ by the Father. By actual purchase. Believers are not 
their own, they are bought with a price; redeemed by blood 
divine. By powerful conquest. This conquest is made over 
them in conversion, which is the day of God’s power. Finally, 
the church is his by voluntary consent. The will of the peni¬ 
tent sinner is sweetly and powerfully inclined to that of Christ, 
and he presents his body and soul a living sacrifice to the 
Divine Being. Contemplate the church in 

Its foundation. “ Upon this rock.” Jesus Christ is often 
spoken of under the figure of a stone. The church is built 
upon a rock of firmness. All false systems of religion are built 
on sand, and shall sink in ruins; but the church is founded on 
Christ, the Rock of ages. For elevation. The church of 
Christ is far above the level of this world ; its origin, privileges, 
enjoyments, and anticipations are high. For extent. Some 
rocks are very large, and extend to a great distance. How 
broad and extensive is the foundation of the church ! Henry 
observes, “ Those are not the church’s friends that narrow its 
foundations.” For safety. Some rocks have been fled to for 
safety in the time of danger. How safe are all those that build 
on Christ! For duration. Age after age the rock stands un- 
moved; and Jesus Christ is “ the same yesterday, to-day, and 
forever.” How wise are they who build their hopes on Christ! 
The waters of affliction cannot drown them, the floods of temp¬ 
tation cannot overflow them, and they shall not sink in the 
swellings of Jordan. As Christ said, “ Upon this rock I will 
build my church,” let me say, “ Upon this rock I will build my 
hopes.” 


July 17. 

THE SAFETY OF THE CHURCH. 


M Upon this rock I will build my church; and the gates of hell shall not prevail 
against it.”—Matt. xvi. 18. 

Glorious things are spoken of the church of Christ. It is 
compared to a garden, a fold, a family, an army, and a city. 
Let us contemplate it in 

Its builder. “ I will build my church.” Christ is spoken 



240 


THE SAFETY OF THE CHURCH. 


of as a builder in the language of prophecy, Zech. vi. 12, 13. 
As he is the foundation, so he is the builder ; let us view this 
edifice 

In its commencement. The foundation-stone of this church 
was laid in the councils of the Trinity; and the first signs of it 
were obscurely seen in paradise in the first promise : but it was 
more clearly beheld when the Word was made flesh, and dwelt 
among us. 

In its progress. This building was carried on after the 
Great Master Builder bad ascended up into heaven, by the 
ministration of the apostles, who were appointed as under 
builders. Three thousand, under Peter’s sermon, on the day 
of Pentecost, were added to the Church, and became lively 
stones in this building. The building of the Church is now 
going forward; many spiritual workmen are employed in it. 
He builds his Church by converting sinners, and edifying his 
people. 

In its consummation. The building is not yet finished; 
but ere long the top stone shall be brought with shouting, 
“ Grace, grace unto it.” It shall appear perfect and complete ; 
exhibiting the most beautiful symmetry in every part; the 
glory of God, the wonder of saints, the admiration of angels, 
and the terror of all its adversaries. 

Its safety. “ And the gates of hell shall not prevail against 
it.” That is, the power and policy of the devil, and all the 
efforts of wicked man. Here is 

Opposition implied. The Church of Christ has always been 
opposed, from its commencement to the present time, by Satan 
and his agents. Many are the gates of hell; the powers of 
darkness, daring infidels, cruel persecutors, and false teachers. 

Security insured. They shall not prevail. The everlasting 
love of God, the mediation and intercession of Christ, and the 
Divine promises, all insure it. “ The Church of God,” says Dr. 
Krummacher, “ is like a palm-tree, which flourishes the more 
vigorously the more it is pressed down. Every embarrassment 
is to her but as the weight to the clock, which keeps it going; 
and the most violent storms are to the Church but a brisk wind 
in the sails, which impels the vessel more rapidly towards the 
harbor.” Let me rejoice in the security of Christ’s Church, and 
desire above all things to be a true member of it. How divine 
its origin, how inestimable its privileges, how vast its honors, 
how imperishable its happiness! 


CONFIDENCE IN FUTURE GOODNESS. 


241 


July 18. 

ACKNOWLEDGMENT OF PAST, AND CONFIDENCE 
IN FUTURE GOODNESS. 


“ Lord, thou hast heard tho desire of the humble: thou wilt prepare their heart, 
thou wilt canso thine ear to hoar.”—Psalm x. 17. 

It is a just sentiment, that when the sun of the believer’s 
hopes, according to common calculations, is set, to the eye of 
faith it is still visible, when much of the rest of the world is in 
darkness; the high ground of faith is illuminated with the 
brightness of religious consolation. In this Psalm we have a 
dark cloud of affliction, beautifully gilded with the enlivening 
beams of hope—the sun shining in the midst of a shower, and 
imprinting on the gloomy firmament the rainbow of mercy. 
Observe 

The Christian’s acknowledgment of the past goodness 
of God. There are three things mentioned of believers. Their 
character —“ the humble.” A sight of the evil of sin, and a 
view of the holiness of God, will induce humility. We have 
much to make us humble. Humility, like the plough, fits us 
for the seeds of mercy. The husbandman digs up tho clogs 
to prepare the soil for the plants that are to be fixed in it, 
that they may thrive, bud, and bloom, and bring forth fruit. 
Their desire. As is the man, so are his desires—as is the foun¬ 
tain, so will be the streams. The believer’s desires are princi¬ 
pally for the soul; they are spiritual in their nature, and heaven¬ 
ly in their tendency. Their privilege. Their desire is heard. 
They have a Friend in the court above—a kind Intercessor; 
this Is proved from Scripture testimony and personal experience. 

The Christian’s confidence in the future goodness 
of God. Consider 

What God does in his people. “ Thou w T ilt prepare their 
heart.” This implies that the heart is naturally unprepared. 
Prov. xvi. 8. It is like an uncultivated wilderness, filled with 
weeds, thorns, and briers, having no flowers to bloom and shed 
their fragrance; but God prepares it, by softening it for the 
reception of the seed of the kingdom. The heart is by nature 
hard, cold, and insensible as the stone; he prepares it by melt¬ 
ing it down, that it may receive the impress of his image, and 
feel the power of his grace. He prepares it for prayer, medi¬ 
tation, and all the Divine ordinances; he prepares it for inward 

11 


242 


THE ENMITY OF THE HEART. 


conflicts and outward trials, for the path of sorrow, the valley of 
death, and the realms of glory. 

What God does for his people. “ Thou wilt cause thine ears 
to hear.” God first puts desires into the heart, and then hears 
and answers them. How many can testify to the truth of this! 
We may do much, by Divine aid, in the way of preparation; 
God prepares the heart in the use of the means. Especially 
when in the sanctuary, let us inquire whether our hearts are 
prepared. There is much truth in the remark, that the harp 
must be tuned well, if the cords are to harmonize, and refresh 
the ear with melodious strains ; so there are preparatory exer¬ 
cises requisite to tune the heart for spiritual services. 


July 19. 

THE ENMITY OF THE HEART. 

“ The carnal mind is enmity against God.”—Rom. yiii. 7. 

The Bible makes the most important discoveries, both pleas¬ 
ing and painful. Our text will lead us to the consideration 
of a very humiliating and affecting subject—the depravity of 
man. 

The arguments by which it is established. The fact 
to be proved is, that man has fallen from his original state 
in which he was created; is not what he once was. This may 
be argued from 

The physical disorders to which he is subject. Of how many 
bodily distempers and ailments is he the victim ! If sin had 
not entered into the world, sickness and disease would have 
been forever unknown. 

The anxiety, sorrow, and pain which attend his entrance into 
life. These are the bitter fruits of sin. “ Unto the woman he 
said, I will greatly multiply thy sorrow and thy conception; in 
sorrow thou shalt bring forth children.” 

The existence of human laws, and the sanctions by which 
they are enforced. Daily observation furnishes us with proofs 
of the lamentable fact, that man is awfully depraved. Look to 
our courts of justice, codes of laws, and prisons ; what do all 
these demonstrate ? 

The diversified trials with which he is visited. Apart from 



SPIRITUAL AFFECTIONS. 


243 


bodily afflictions, what a share of mental distress and agony is 
he sometimes the subject of ! Every pang, every groan, every 
smart, has a voice and says, “ How art thou fallen!” 

The fact of his dissolution. The depravity of man brings a 
long train of evils, which ends in death : “ for sin brought death 
into the world, and all our woe.” 

The testimony of Scripture. How plainly is the fact of 
man’s depravity laid down here! The passage before us is 
enough, if it stood alone. 

The properties by which it is distinguished. 

It is inherent. Enmity holds its seat in the heart. Pride, 
covetousness, malice, hatred, self-will, passion, love of revenge, 
and a thousand similar evils, are but the ebullitions of this prin¬ 
ciple. It is deceitf ul. What depths of deceit are in the human 
heart! see Jer. xvii. 9. How subtle, artful, and insinuating is it in 
its operations ! It is malignant. The carnal mind is enmity, 
against whom ? Satan ? our fellow-creatures ? those who hate 
us ? No, against God ! the best, holiest, and most benevolent 
of beings. It is not only alienated from, but opposed to him. 
Man is not only a wanderer from his God, but a rebel against 
him. It is practical. The enmity of the heart displays itself 
in the opposition and wickedness of the life. Alienated from 
him “ by wicked works.” It is universal. Both as it regards the 
powers and faculties of the soul; and as it respects the whole 
of mankind. Let us rejoice in that grace which can subdue our 
iniquity ; and pray that we may feel its power in our own 
hearts. 


July 20. 

SPIRITUAL AFFECTIONS. 

“ Set your affections on things above, not on things of the earth.”—Col. in. 2. 

The grace of God is an elevating principle, leading the mind 
from the trifling objects of time to the grand realities of eternity. 
As the Christian is said to suffer with Christ, to be crucified and 
buried with him, so he is represented as being risen with him ; 
ver. 1. Observe 

The scope of the apostolic injunction. Here is 

A prohibition. We are forbidden to set our affections on 
things on the earth. We must not pay an undue regard to 



244 


SPIRITUAL AFFECTIONS. 


them—we must not expect too much from them—we must 
keep them in their proper place—hold them with a loose hand 
—give the preference to other objects ; and be ready to yield 
them up at the Divine pleasure. 

An exhortation. We are required to set our affections on 
things above. What things ? Those objects that belong to the 
heavenly state, and those principles and feelings that are associ¬ 
ated with our preparation for it: both are included in the term. 
Our affections are to be set on the things which are connected 
•with the heavenly state; love to the Saviour, fellowship with 
liis people, the enjoyment of ordinances, the cultivation of holy 
tempers and dispositions, in order to our better preparation for 
the eternal world ; entire conformity to the Divine image, and 
perfect resignation to the Divine will. The subject requires us 
to estimate the real worth of things, to exercise a lively faith in 
invisible realities, and to have a heart weaned from the world. 

The motives by which it may be enforced. Paul assigns 
several reasons in the following verses, 3 and 4. There are 
many considerations which should urge you to it. 

Your dignified character. Think of the high distinctions 
which are associated with the possession of religion; and if you 
are real Christians, act up to your professions. 

Your distinguished advantages. God has blest you with an 
abundance of spiritual means and resources, and you are ac¬ 
countable for the right use of them ; you have golden seasons 
and valuable opportunities for so doing. 

Your present enjoyments. There can be no solid comfort 
and happiness in licking the dust like the serpent; but heaven 
is begun below, when in the enjoyment of spiritual blessings 
you eat angels’ food. 

Your future destinies. If you would realize at last the full 
possession of heavenly things, you must set your affections on 
them now. 

How have we to mourn our carnality and earthly minded¬ 
ness ! Let Christ be in our heart, and heaven in our eye, and 
then the world will be under our feet. 

The world how mean, with all its store, 

Compared with thee, my Lord! 

Its vain and fleeting joys how few! 

How little they afford! 


THE WONDERFUL SCENE. 


245 


July 21. 

THE WONDERFUL SCENE. 


“Christ crucified.”—1 Cor. i. 23. 

This is an inexhaustible subject—it contains the basis of our 
faith, the ground of our confidence, the object of our triumph, 
and the medium of all spiritual and eternal blessings. Behold 
in Christ crucified 

A scene of glory. Glory as it refers to his character and 
perfections. He is the brightness of his Father’s glory. In the 
cross we have an exhibition of all the Divine attributes in equal, 
united, and eternal splendor. 

A scene of efficacy. In the death of Christ we find an 
answer to all the requirements of the law, and the demands of 
justice. Here our guilt is removed, our pardon is obtained, sin 
atoned for, hell vanquished, and heaven opened. This is the 
medium through which the influences of the Spirit descend upon 
us; and the foundation of our Saviour’s prevalent intercession 
in heaven. By it, how many dead sinners have been quickened; 
how many sorrowful penitents have been made to rejoice; how 
many proud boasters have been humbled; how many despond¬ 
ing souls have been comforted! 

A scene of ignominy. Many things connected with our 
Saviour’s humiliation were ignominious: his introduction into 
the world; the meanness of his condition here; the epithets 
heaped on him; his being clothed with the purple robe; having 
a reed given to him for a sceptre; being crowned with thorns, 
and suffering the death of the cross. 

A scene of love. This was the principle that constrained 
him to suiter so much. The greatness of his suffering did not 
prevent his attention to his mother, John xix. 26, 27. He did 
not forget the interests of the women that followed him weep¬ 
ing, Luke xxiii. 28. He prayed for his enemies, who were 
gnashing on him 'with their teeth : “ Father, forgive them; for 
they know not what they do.” He heard the prayer of the 
thief who had reviled him; and said, “ To-day shalt thou be 
with me in paradise.” 

A scene of responsibility. You must give an account of 
the manner in which you regard this solemn scene; there must 
be repentance for sin; faith in and love to Christ, and active 
exertions in his cause. If Christ was crucified for me, I must 


246 


THE CHRISTIAN IN CHRIST. 


be crucified to the world; dead to its spirit, principles, and 
maxims, and alive to him who died for me. The attractive in¬ 
fluence of the cross, says one, is to us what the heat of the sun 
is to the moisture of the earth—the only drawing power; other 
doctrines may, like the moon, produce regular tides of formal 
worship, and, like the stars, brighten the surface of the charac¬ 
ter ; but they shine too cold to regenerate the heart, or purify 
the conscience. 


July 22. 

THE CHRISTIAN IN CHRIST. 

“ Who also were in Christ before me.”—Rom. xvi. 7. 

The persons here spoken of are Andronicus and Junia, of 
whom much is said in a few words. It appears they were re¬ 
lated to Paul, and suffered with him for the Gospel’s sake; were 
eminent among the apostles, and had experienced a saving 
change, previous to the period of Paul’s conversion. From this 
passage we learn, 

It IS THE CHARACTER OF EVERY CHRISTIAN THAT HE IS IN 

Christ. We may be great proficients in knowledge, and yet 
not be in Christ. Knowledge is a flower that may grow to a 
great height in the wilderness of corrupt nature. We may be 
regular in the performance of the outward duties of religion, 
and yet not be in Christ. Judas, Demas, Ananias and Sap- 
phira, Hymeneus, and Philetus, once renowned as true Chris¬ 
tians, made shipwreck of their faith. But what is it to be in 
Christ ? It is 

To be united to his matchless person. There are three mys¬ 
terious unions in our holy religion: the spiritual union of the 
three Divine Persons in one Godhead; the personal union of 
the Divine and human natures of Christ; and the mystical 
union between Christ and his people. This union is real. This 
is evident from the figures and phrases by which it is expressed 
in Scripture, John xv. 1; Eph. ii. 20; v. 30. This union is 
mysterious. It is a mysteiy that shall be better understood in 
the light of glory. “ At that day,” says Christ, “ shall ye know 
that I am in my Father, and you in me, and I in you.” It is 
indissoluble. It is only cemented by age, and strengthened by 
death; Rom. viii. 38, 39. 



TIIE PRIVILEGE OF BEING EARLY IN CHRIST. 247 

To be interested in his saving relations. As a Prophet, ho 
is our light; as a Priest, he is our propitiation and Advocate; 
as a King, he subdues the enmity of our hearts, and defends us 
from the enemies of our souls. He is our Friend to confide in; 
our Physician to heal us. 

To partake of his inestimable blessings. Those who are in 
Christ have a rich inheritance. They have peace with God, and 
peace of conscience; Christ is theirs; his Spirit is their guide; 
his covenant is their charter for the holy inheritance; his right¬ 
eousness is their garment for the marriage supper of the Lamb; 
his fulness is their treasure; his promise is their security; and 
his heaven will be their everlasting home. It is the condition 
of all the ungodly that they are without Christ. Seek, there¬ 
fore, to be in Christ; not only by professing his name, but by 
partaking of his grace, and living to his glory. Here is the 
test: “ If any man be in Christ, he is a new creature.” 

“ Oh the rich depths of love divine, 

Of bliss, a boundless store! 

Dear Saviour, let me call thee mine, 

I cannot wish for more 1” 


July 23. 

THE PRIVILEGE OF BEING EARLY IN CHRIST. 

w Who also were in Christ before me.”—Rom. xvi. 7. 

While it is the character of every Christian, that he is in 
Christ, 

It IS THE PRIVILEGE OF SOME, THAT THEY ARE EARLY IN 

Christ. Let us consider the peculiar advantages of those who 
are early united to the Saviour. 

They are sooner delivered from their spiritual miseries. Is 
not this desirable ? The blessedness of the young convert above 
that of the old, may be illustrated by the case of two men cast 
into prison for debt: the one is released from his confinement 
by the creditor at the expiration of a few weeks; the other is 
not liberated till twenty or thirty years afterwards; the condi¬ 
tion of the former is far preferable to that of the latter, if lib¬ 
erty is better than bondage. 

They are prevented from the commission of much sin. What 



248 


RECEIVING THE HOLY GHOST. 


a painful reflection must it be for aged converts that they have 
spent the best of their time in dishonoring God, and have per¬ 
haps been the means of enticing many from the path of recti¬ 
tude, and leading them on in the way to eternal ruin! It is 
probable when Paul spoke of Andronicus and Junia being in 
Christ before him, he reviewed with the deepest sorrow and 
regret his own past history, in persecuting the church, and blas¬ 
pheming the name of God. 

They are more likely to attain to eminent piety. Those 
who are early brought to the knowledge of the truth, have 
more time and opportunity for making progress in their Chris¬ 
tian course; and the longer grace is improved, the more we are 
likely to grow and increase in it. Early piety generally leads 
to eminent piety. 

They have greater opportunities of being more extensively 
useful. The Christian is to live to God in a way of personal 
piety, and to others by relative usefulness. Those who embrace 
Christ, just as their sun is beginning to set, can do but little in 
his cause; for as soon as they begin to labor in the vineyard, 
the shadows of the evening gather around them, and warn them 
of the night, when no man can work. We might add, that 
the attainment of eminent piety and extensive usefulness will be 
crowned with greater glory above, “ for one star differeth from 
another star in glory,” 1 Cor. xv. 41; Dan. xii. 2. Though all 
the vessels in glory shall be filled to overflowing, yet some shall 
be capable of holding more than others. Let young converts 
rejoice and go forward. Let young inquirers be encouraged, 
and never rest till they are in Christ. Let the thoughtless and 
giddy young seek Christ as their chief good. Let the aged, 
who are yet out of Christ, remember that he can save even at 
the eleventh hour. 


July 24. 

RECEIVING THE HOLY GHOST. 

“ Have ye received the Holy Ghost Acts xix. 2. 

Many who sit under the preaching of the Gospel, and profess 
to believe, are ignorant of the saving operations of the Spirit of 
God. We have an instance of this in the context. This is a 



RECEIVING THE 1IOLY GHOST. 


249 


very important question; let us put it to you, in reference to 
the various offices of the Spirit. 

Have you received him as a Spirit of conviction ? Ho 
convinces us of sin, in its dreadful nature. He tells us what sin 
is. Sin is never felt as a burden till the Spirit has discovered 
it to us in its true and hideous deformity: then we exclaim, 
“ Behold I am vile.” In its alarming consequences. Thus 
he tells what sin does, and what it will lead to if persisted in. 
It has robbed us of the Divine image and favor, and exposed us 
to the Divine wrath and displeasure. 

Have you received him as a Spirit of instruction ? He 
is given to impart light to the mind as well as conviction to the 
conscience. What does he teach ? He shows to us the Saviour 
in the glory of his Person. Christ can only be seen in his 
glory, as he is beheld in the light of the Spirit, through the 
glass of the word. The fulness of his grace. The Spirit 
teaches us not only what Christ is, but what he has, and what 
he has done. He points out to us the suitableness of his grace, 
the plenitude of it, the consummation to which it leads, and the 
freeness by which it is characterized. The sufficiency of his 
righteousness. He first shows us the insufficiency of our own, 
and then the all-sufficiency of the Saviour’s. The reasonableness 
of his requirements. He discovers to us the nature of those 
duties and exercises demanded at our hands, and assures us of 
the blessings and privileges associated with his service. 

Have you received him as a Spirit of conversion ? Thus 
he turns and changes the heart. It is a turning—from the 
world to religion. The Spirit teaches us the vanity of the 
pleasures, riches, honors, and expectations of the world, and the 
importance, necessity, and desirableness of religion. From our¬ 
selves to Christ. Then we renounce all ideas of obtaining sal¬ 
vation by our own deeds. Christ is all and in all. From the 
service of Satan to God. Thus the thraldom of sin is exchanged 
for the liberty of the Gospel, and the hard yoke of Satan for the 
easy yoke of Christ. 

Have you received him as a Spirit of consolation ? He 
is styled the Comforter—the ider of comfort implies the exist¬ 
ence of sorrow and trouble. He comforts the penitent sinner 
with a sense of pardon; the tried believer with an assurance 
of God’s love to him ; and the dying Christian by the supports 
of the Gospel. Reader, have you received the Holy Ghost ? 


250 


the Christian’s privilege. 


July 25. 

THE CHRISTIAN’S PRIVILEGE, PRAYER, AND PLEA. 

“Help us, O Lord, our God! for we rest on thee.”—2 Chron. xiv. 1J. 

Piety is lovely wherever it is seen, whether in the humble 
walks or higher ranks of life. Religion often dwells in a cottage, 
hut rarely in a palace. We have an instance of a pious king 
before us : “ Asa did that which was good and right in the eyes 
of the Lord his God.” In the field of battle, before encounter¬ 
ing the enemy, he cried for help from on high. It is a suitable 
prayer for us at all times. Note 

The Christian’s privilege. He is permitted to own God 
as his, 

By a gracious choice on the part of God . Salvation is all of 
grace, in its contrivance, accomplishment, and application—there 
is grace in the believer’s calling, justification, sanctification, and 
glorification. He is chosen to be saved by him, walk after him, 
live to him, and spend eternity with him. 

By a cheerful consent on the part of the believer. Thus he 
is made willing in the day of God’s power. The Spirit kindles 
the first ray of light in the beclouded mind, and creates the first 
earnest desire towards God; and then there is a personal dedi¬ 
cation of ourselves to him. 

The Christian’s prayer. “ Help us, 0 Lord, our God !” 
We require help in our devotional exercises ; the chariot wheels 
go heavily without a propelling influence from above; and if the 
fountain were to be shut up, the streams would soon be dry. 
Without Divine help there is no food in the sanctuary, no life 
in prayer, no delight in meditation, no communion in the closet. 
We need help in our spiritual conflicts. What is the use of our 
armor without the assistance of our Great Captain ? We want 
help in our relative duties, that we may adorn the doctrines of 
God our Saviour in all things, social as well as sacred. 

The Christian’s plea. “ For we rest on thee.” This denotes 
a spiritual acquaintance with God—a strong confidence in him, 
and a patient waiting for him. Let us at all times rest on his 
word, and on the arm of his power, looking up to the glorious 
stars of promise that shine in the cloudy firmament—reposing 
amidst the waves of affliction like Noah in his ark—secure like 
a hero in his armor, or soldiers in a garrison. 


PEACE AND PROSPERITY - . 


251 


July 26. 

PEACE AND PROSPERITY. 

“ Peace be within thy walls, and prosperity within thy palaces. For ray breth¬ 
ren and companions’ sakes, I will now say, Peace be within thee.”—Psalm cxxii. 7,8. 

Such are the effusions of a heart filled with love to God. In 
them consider 

The desire expressed. Peace and prosperity. This we 
should implore 

For ourselves. Personal piety is essentially requisite to pros¬ 
perity in the various scenes and associations of life. What is 
the health of the body to the prosperity of the soul ? what are 
common mercies to covenant blessings ? what is a portion in 
life to a hope in death ? If our souls are prosperous, there will 
be in us an increasing hatred to sin, and a growing desire after 
holiness. 

For our families. How delightful is it to see pious parents 
training up their children for God; and most anxious that they 
may “ live,” in the best sense of the word, before him. Nothing 
insures domestic comfort and happiness so much as religion. 
Baxter remarks, that if parents did their duty, more would be 
savingly called in the family than in the sanctuary. 

For the Church. We should desire peace and prosperity, 
not only for that section of the church to which we belong, but 
for the whole family of God. In proportion as we are attracted 
by the holy influence of the cross, shall we be drawn as with 
the power of the loadstone to each other; and our shades of 
difference will be eclipsed by the splendors of that glory with 
which we are enshrined. 

The reason assigned. Three may be given. 

The Redeemer's honor. This is involved in the prosperity of 
the Church. “ Upon himself shall the crown flourishthe 
crown of dignity and honor ; and every redeemed sinner is a 
bright diamond in that crown, adding to its lustre, and increas¬ 
ing its brilliancy. 

The Church's comfort. “ For my brethren and companions’ 
sakes.” How refreshing and reviving is it to the minds of be¬ 
lievers when peace and prosperity reign in the Church! 

The minister's joy . This is closely identified with his useful¬ 
ness. How can he rejoice if the cause of God is declining, and 
the love of many is waxing cold ? “ For what is our hope, or 


252 


BELIEVERS THE FRIENDS OF GOD. 


joy, or crown of rejoicing ? are not ye even in the presence of 
our Lord Jesus Christ at his coming ? for ye are our glory and 

joy” 


July 27. 

BELIEVERS THE FRIENDS OF GOD. 

“ Abraham my friend.”—Isa. xli. 8. 

What an interesting character was Abraham ! He is made 
honorable mention of both in the Old and New Testaments— 
he is called by way of eminence, “ The father of the faithful.” 
There is something delightful even in the name of friendship. 
Let us contemplate the friendship that exists between the be¬ 
liever and his God. 

Its nature. In order to understand this, we must take two 
views of it. 

The friendship God hears towards his people. It is gra¬ 
cious—it originates in his grace, and peculiarly displays it—it 
is divine, connected with divine things, and attended with divine 
communications—it is disinterested; here all the benefit is on 
our side, in earthly friendship it is mutual—it is watchful; our 
Divine Friend is continually watching over our best interests— 
it is inviolable; he will never betray our confidence, but will 
prove faithful to the last. 

The friendship they hear towards God. What are its qual¬ 
ities ? It is sincere; many make great professions of regard to 
us, who are insincere. Are we sincere in our attachment to the 
cause of God, and in our zeal for his glory ? It is faithful. If 
we are the friends of God, we shall be faithful unto death, we 
shall confide in his promises, and rely on his covenant engage¬ 
ments. It is durable. Ah! how many profess to be the friends 
of God, and run well for a time, but ere long walk no more 
with him 1 

Its advantages. The most inestimable benefits result 
from it. 

It confers real dignity. It is estimated an honor to claim 
friendship with the great and mighty of the earth; but what 
is this compared with the friendship of God ? This ennobles the 
soul, and elevates the mind. 

It is associated with solid pleasure. Friendship has its 



god’s greatest mercy. 


253 


sweets; but bow often, while we are admiring the rose, are we 
prickled with the thorn ! 

“ Each pleasure has its poison too, 

And every sweet a snare.” 

It insures constant protection. With such a friend we must 
be safe. He has power in his arm, and vigilance in his eye, as 
well as pity in his heart. * 

It shall be consummated in eternal happiness. Soon all the 
friends of God shall be exalted to the realms of glory. Oh ! 
let it be my highest ambition to have it said of me when I am 
no more, “ He was called the friend of God.” 

“ How firm the saint’s foundation stands 1 
His hopes can ne’er remove, 

Sustained by God’s almighty hand, 

And sheltered in his love.” 


July 28. 

GOD’S GREATEST MERCY. 


u Jesus answered them, Many good works have I showed you from my Father; 
for which of these works do ye stone me ?”—John x. 32. 

In reading the New Testament, we cannot but be struck at 
the rage and malice of the Jews towards our Saviour and his 
cause. In this chapter we find them manifesting great opposi¬ 
tion, after he had declared the most gracious truths: “ Then 
the Jews took up stones again, to stone him.” He might have 
commanded fire to descend from heaven, and consume them 
for their sin; but he replies by putting a veiy touching, melt¬ 
ing question, one would think enough to move them, “ Many 
good works have I showed you from my Father; for which of 
these works do ye stone me ?” Here we have two subjects of 
interesting contemplation, God’s greatest mercy, and man’s 
blackest crime. 

God’s greatest mercy. It is the gift of his Son to work 
good among us. Observe five things,— 

His works. He came into the world not to live a life of 
idleness and ease, but to work. How early was he occupied in 
it! When only twelve years old his parents found him in the 
temple with the doctors ; he said to his mother, “ Wist ye not 
that I must be about my Father’s business ?” 



254 


man’s blackest crime. 


Their quality. “ Good works.” Nothing else could have 
proceeded from him. He went about doing good. He per¬ 
formed miracles of mercy. He did good to the bodies and 
souls of men. Human redemption was the grand work he came 
into the world to perforin. 

Their number. “Many.” His enemies acknowledge this. 
“ This man doeth many miracles.” His miracles tended to con¬ 
firm one another. We have many recorded, but the half is not 
told us, see John xxi. 25 . There is enough to assure us that he 
was the Son of God. 

Their manifestation. “I have showed you.” These vile 
creatures who attempted to stone him, had been eye-witnesses 
of many of his wonderful works. They were shown not for 
ostentation, hut conviction. 

Their appointment. “ From my Father.” As Mediator, he 
acted as the Father’s servant. They were works out of the 
ordinary course of nature, above the power of a mere man to 
perform. How many good works in the preaching of the 
Gospel has he showed us! Where is our gratitude ? How 
have we received him ? Let God’s greatest mercy be our high¬ 
est joy. 


July 29. 

MAN’S BLACKEST CRIME. 

“Jesus answered them, Many good works have I showed you from my Father; 
for which of these works do ye stone me ?”—John x. 32. 

We have noticed in these words, God’s greatest mercy. Let 
us now consider 

Man’s blackest crime. For the good works our Lord 
performed, the Jews took up stones to stone him. Can we con¬ 
ceive of anything more awful, and which tends so much to 
show that degraded state into which human nature has sunk ? 
For these good works they ought to have admired, loved, and 
received him; but how different was the conduct they evinced! 
Notice here 

The depravity of man. The Jews furnished a dreadful ex¬ 
hibition of it. But it is not confined to them ; how many are 
there, who, as it were, stone the Saviour again, crucify him 
afresh, and put him to an open shame! He is stoned in his 



THE PRACTICAL INFLUENCE OF RELIGION. 


255 


religion, in his cause, in his people. An injury done to them he 
considers as done to himself. Thus he said, “ Saul, Saul, why 
persecutest thou me ?” What good things religion engages to 
do for man! It would reclaim him in his wandering from God, 
restore him to the Divine favor and image, open to him the 
only source of happiness, dignify and ennoble his spirit, elevate 
him beyond the trifling things of time, and prepare him for a 
glorious immortality; these are good works, and for these it is 
stoned. 

The forbearance of God. Here is a wonderful instance of 
it. Why were they not immediately struck dead, by an act of 
his signal vengeance ? To give a display of his amazing pa¬ 
tience, and prove to us the feet of a judgment to come. Per¬ 
secutors oftentimes go long unpunished, not because the 
Almighty cannot inflict it on them, but to give them time to 
repent, and show us that he is not willing that any should 
perish. Account the long-suffering of God salvation. 

The mildness of the Saviour. He asked, “ For which of 
these works do ye stone me ?” How well was it said of him, 
“ full of grace and truth!” If he taught with authority, that 
authority was tempered with kindness; it was not the power 
of the hammer breaking the rock in pieces, but that of the 
spring melting the rigor of winter, changing the severity of the 
frost, and drawing out all into life and loveliness. Let us go 
forth to him without the camp, bearing his reproach. 


July 30. 

THE PRACTICAL INFLUENCE OF RELIGION. 

“But so did not I, because of the fear of God.”—Nehem.v. 15. 

In the time of Nehemiah, the Jews were in a most deplora¬ 
ble state, of which this book furnishes an account. We see here 
the concern he felt in their welfare, and his endeavors to pro¬ 
mote their good. “ In this book,” says Henry, “ he records not 
only the works of his hands, but the workings of his heart.” 
The text contains a beautiful sentiment, and will lead us to con¬ 
template religion in two points of view. 

Its commanding principle. “ The fear of God.” This in¬ 
cludes the whole of religion. Notice 



256 THE PRACTICAL INFLUENCE OF RELIGION. 

Its seat. It has its residence in the heart. There can be no 
true religion where the heart is not concerned. Having the 
fear of God before the eyes is an outward effect of an inward 
cause. 

Its nature. It consists in right apprehensions of the Divine 
character, and a reverential awe of the Divine glory and ma¬ 
jesty; manifests itself in obedience to the Divine will, and sub¬ 
mission to the Divine authority. “ Fear God, and keep his 
commandments.” 

Its source. It originates from God. “ I will put my fear in 
their hearts, that they shall not depart from me.” The slavish 
dread of God which the wicked feel, arises from sin and a guilty 
conscience; but the filial fear experienced by believers is the 
result of imparted grace, and a conscience sprinkled with the 
blood of Christ. Let us look at religion in 

Its practical influence. “ But so did not I.” That is, 
JSTehemiah could not act as the ungodly did, because of the re¬ 
straining influence of the principle he possessed. We remark 
of this principle, that 

It is extensive in its range. It will lead to an uniformity 
and consistency of character. It induces us to abstain from all 
that is sinful, use moderation in all things lawful, and exercise 
diligence in religious concerns. It will influence us in our 
secret devotions, in our domestic duties, and in our public ex¬ 
ercises. 

It is decisive in its nature. It enables us to act with fixed¬ 
ness and decision of mind, with a determination w 7 hich becomes 
the followers of God, neither allured by the smiles, nor intim¬ 
idated by the frowns, of those who are pursuing a contrary 
course. 

It is habitual in its exercise. It is not a principle operating 
by fits and starts, but steady and continual in its actings; thus 
we are enjoined to be in the fear of the Lord all the day long. 
May this fear be implanted in our hearts! 

With my whole heart I’ve sought thy face; 

O, let me never stray 

From thy commands, O God of grace, 

Nor tread the sinner’s way. 

My God, I long, I hope, I wait, 

For thy salvation still; 

Thy holy law is my delight, 

And I obey thy will. 


PARENTAL NEGLECT. 


257 


July 31. 

PARENTAL NEGLECT. 

“ A child left to himself bringeth his mother to shame.”—Prov. xxix. 15. 

How important the situation, and how great the responsi¬ 
bility, of the parental character! The Bible insists much on 
the various duties of parents and children; and if these coun¬ 
sels were attended to, how much more happy and peaceful 
would many families be! In this passage we have two things. 

An affecting case. “ A child left to himself,” that is, 

Without suitable instruction. Instruction to the mind is 
what food is to the body : “ That the soul be without knowl¬ 
edge is not good.” How many parents are concerned to give 
their children a good education, but feel no anxiety that they 
should be acquainted with Him whom to know is life eternal! 
Give them knowledge suited to their age and capacities; ac¬ 
quaint them with their sin, their danger, their duty, and their 
need of a Saviour. 

Without fervent 'prayer. This is a duty too much neglected 
by many professing parents ; pray with them around the family 
altar, and for them in your secret devotions. Pray for the bless¬ 
ing of God on the means you adopt for their good. 

Without a good example. How many undo by their example 
what they effected by their instructions! The parent’s example 
is a living lesson. How is the child to learn the beauties of 
holiness, when he beholds in his parents the deformity of vice! 

Without proper restraint. Instruction must be followed with 
prayer, illustrated by example, then enforced with authority. 
The happy medium must be followed, between too great 
severity on the one hand, and too great laxity on the other. 
What punishment Eli brought on himself and his house, “ be¬ 
cause his sons made themselves vile, and he restrained them 
not r 

A painful consequence. “ Bringeth his mother to shame,” 
and his father too, sometimes. This is the case with regard to 
the conduct of the child—he may choose the society of the gay, 
licentious, and dissipated, and run into every excess of riot. 
There is the shame of conscious weakness in the indulgence of 
the child, sometimes the shame of poverty and reproach; and 
not unfrequently the vices of the child plunge the parent into 
the greatest distress. 


258 


THE SEED-TIME OF SORROW. 


August 1. 

THE SEED-TIME OF SORROW. 

“They that sow in tears shall reap in joy.”—Psalm cxxvi. 5. 

The Scriptures abound with allusions to husbandry and the 
arts of agriculture; we have an instance before us. Let us con¬ 
template 

The believer’s seed-time. It is a period of sorrow. 

Let us justify the metaphor. In what respects may the 
Christian be compared to a sower ? Here is the idea of dili¬ 
gence ; what labor is required in the preparation of the soil 
before the seed is cast into it! the land must be ploughed, 
manured, and cultivated, or there can be no expectation of a 
crop. Will not this apply to spiritual things ? God gives his 
word, sends his ministers, visits with affliction, and pours out his 
Spirit, that the fallow ground may be broken up, and the heart 
be made soft. Ministers must be diligent in their spiritual hus¬ 
bandry ; prudence also is required. Much depends on the se¬ 
lection of a proper season for sowing,—the wind and weather 
must be watched. And have not Christians need of prudence ? 
We must watch our seasons for doing good; our zeal is likely 
to do more harm than good, unless it be tempered with pru¬ 
dence. There must be confidence. The husbandman buries 
the grain in the earth, in hope of realizing a good harvest; and 
he believes this will be the case, according to the connection 
existing between causes and effects. The Christian sower needs 
hope. What is it that stimulates him in duties the most arduous, 
and supports him amidst difficulties the most trying, and often 
the most appalling \ It is the hope of success. The husband¬ 
man requires patience; he must wait till the time of harvest,— 
James v. 7. And so it is with the Christian; he shall reap in 
“ due time.” 

Let us explain the truth. This will lead us to consider the 
believer as a sorrowful sower—“ They that sow in tears.” The 
first seeds are sown in the tears of repentance; and how often 
does he exclaim with tears in his eyes, “ Lord, I believe; help 
thou my unbelief!” Lavington says, some of the best crops 
have been produced from seed sown in a storm. Paul speaks 
of “ serving the Lord with many tears,” and he says to Timothy, 
“ being mindful of thy tears.” How often have the minister’s 
instructions been bedewed with his tears! The mother of 


THE HARVEST OF JOY. 


259 


Augustine is said to have planted the precepts of life in his 
mind by her words, watered them with her tears, and nourished 
them by her example. How delightful to remember that the 
seed-time of sorrow shall be succeeded with the harvest of joy! 


August 2. 

THE HARVEST OF JOY. 

“ They that sow in tears shall reap in joy.”—rsalm cxxvi. 5. 

Having considered the seed-time of the believer, as a period 
of sorrow, let us now contemplate 

The believer’s harvest. It is a season of joy. We may 
ask, when, where, and in what manner shall he reap ? 

On earth the first fruits are gathered. The harvest is actually 
commenced here. There is a rest above, but we who believe do 
enter into rest. There is a river of water of life in the heavenly 
paradise, but some of its streams flow in the Zion below. There 
is an inheritance beyond the skies, but the earnest of it is en¬ 
joyed here. There is a glory to be revealed, but 

“ The men of grace have found 
Glory begun below.” 

• There is a general harvest that shall be gathered on the ce¬ 
lestial plains, but a few sheaves are taken even here, and waved 
before the Lord. 

In heaven the harvest will be complete. The time of the 
gathering in of the harvest is one of mirth and hilarity; then 
the cares and anxieties of the husbandman cease for a time, but 
he must soon begin to prepare for the succeeding year’s crop. 
But with regard to the believer, we must drop the metaphor; 
when he arrives in heaven, and shouts the harvest home, there 
shall be no more sowing, no more weeping. Oh! what joy and 
triumph shall be felt on the fields of the heavenly Canaan, when 
the laborers are all called home, and invited to an immortal 
rest! 

There purity with love appears, 

And bliss without alloy; 

There they that oft had sown in tears 
Shall reap again in joy. 



260 


LOVE. 


August 3. 

LOVE. 

“ The fruit of the Spirit is love.”—Gal. v. 22. 

The Apostle places before us the wonderful contrast between 
the works of the flesh and the fruits of the Spirit, which proves 
to us the excellence of religion. The heart is not the seat of 
these spiritual depositions by nature ; the Spirit must dwell in 
us, in order to produce this lovely train of Christian graces. The 
first fruit we are to examine is Love. Observe 

The objects to which it is directed. 

GOB. “The carnal mind is enmity against God;” but love 
to him is a distinguishing mark of the new nature. There must 
be new principles implanted in our hearts, ere we can love a 
God of infinite purity, truth, and rectitude. 

Our fellow-Christians. If our love to God is genuine, we 
shall love the brotherhood,—1 John iii. 14. How important is 
it for Christians to cultivate this spirit, that, instead of being 
severed from each other by hatred, they may be knit together 
in love! 

Mankind in general. We are bound by the most solemn 
ties to love our brethren in Christ, but it must not be confined 
within such narrow limits: the laws of nature, as well as of 
God, bind us to love all. 

The manner in which it is displayed. 

In genuine devotedness. If we are sincere in our professions 
of attachment to God, we shall delight in pouring out our hearts 
to him in prayer, and giving up ourselves to him in self-dedi¬ 
cation. 

In cheerful obedience. This is the Divine test. “ If ye love 
me, keep my commandments. If his Spirit resides in you, all 
his commands will meet your ready and cheerful compliance. 

In active zeal. That zeal that can rise above party walls 
and denominational peculiarities, like the sun in the firmament, 
moving onward in its course, and giving light and heat to all 
around—not an ostentatious display, but an unassuming, calm, 
steady, persevering effort : well-tempered, well-timed, well-di¬ 
rected ; not a timid feeling, that leads us to act the coward, 
when opposed ; but a bold, intrepid spirit. 

In Christian sympathy. We are to bear each other’s bur¬ 
dens, and to serve one another in love. There must be fidelity 


JOY. 


261 


as well as feeling. Love will not expose a friend’s faults; but 
it will lead its possessor to go silently and secretly to him, and 
admonish and reprove him. “Faithful are the wounds of a 
friend.” 

In universal benevolence. It will regard the moral and 
spiritual interests of all mankind, co-operate in all plans of use¬ 
fulness, and aid in those institutions that are formed for the cir¬ 
culation of the Scriptures, and the diffusion of the Gospel. Paul 
gives us the distinguishing marks and features of love,—1 Cor. 
xiii. Christians, let us lay hold on the golden chain of love, 
that it may unite us closer to each other, and bind us all to 
God. 


August 4. 

JOY. 

“ The fruit of the Spirit is joy.”—Gal. v. 22. 

The worldling contends that there can be no joy apart from 
that which is derived from the sources of pleasure and amuse¬ 
ment furnished by the world. But these speak evil of the things 
they know not, and condemn a system altogether, they have 
never tried in part. Let us consider the sources and the signs 
of this joy. 

Its sources. The Christian’s joy arises from 

The providence of God. And we might say his very being 
and perfections. His providence is so vast, that it comprehends 
the loftiest intelligences he has created; and so minute that it 
includes the smallest insect. 

The mediation of Christ. Were it not for this, we could not 
approach the Divine Being. “We joy in God through our 
Lord Jesus Christ.” The Christian rejoices in the atoning sac¬ 
rifice, as well as the lovely example and the prevailing interces¬ 
sion of Christ. 

The influence of the Spirit. Without this, the glories and 
excellences of Christ resemble a lovely landscape, without the 
warmth, genial influence, and coloring of the sun. The Chris¬ 
tian rejoices in the gracious work and offices of the Spirit, as a 
Convincer, Instructor, Comforter, Advocate, and Witness. This 
joy is termed “joy in the Holy Ghost.” 

The anticipation of heaven. While the believer contem- 



262 


PEACE. 


plates with pleasure and satisfaction the work of grace being 
carried on in his heart, he rejoices in hope of the glory of God. 
Contemplate this joy in 

Its signs. 

It is enlivening . It inspires us with cheerfulness and holy 
mirth; enlivens us in duties, devotional exercises, relative obli¬ 
gations, and trials. It is like a golden rainbow in the clouds, 
and as a float to the net to keep it above water. It is expand¬ 
ing. It enlarges our thoughts, desires, views, and feelings. It 
has no room to range in a heart that is not opened by the 
Spirit of God. It is humbling. While the believer knows he 
has reason to rejoice in the work of grace, he never forgets he 
has enough to mourn over in the corruptions of nature. It is 
sanctifying. It sanctifies the temper, disposition, and affections. 
Thus it is a holy feeling, and cannot exist in an unrenewed 
heart. It is generous. The possessor of it does not wish to 
enjoy it alone. Sis language is, “ Rejoice with me, I have 
found Christ.” 


August 5. 

PEACE. 

“ The fruit of the Spirit ia peace.”—Gal. v. 22. 

The Gospel is a system of peace; God is the author of peace; 
Christ is the Prince of peace, and “ the fruit of the Spirit is peace.” 
Christians are the sons of peace. Three things may be remarked 
concerning this grace. 

What it includes. 

Peace with God. Our natural state is one of enmity with 
God, and alienation from him. By grace, enmity is exchanged 
for love, and we are reconciled to him by the blood of Christ. 

Peace of conscience. This is the immediate effect of our 
peace with God. While the heart is alienated from him, there 
is a disturbance within, that no external circumstances can 
quell. Everything around us may be peaceful and tranquil, 
like the summer brook, while all within may be agitated and 
perturbed, like the troubled sea. 

Peace with one another. A friendly and peaceable temper 
and disposition is in accordance with the Gospel we profess, and 
the Master we serve. 



LONG-SUFFERING. 


203 


What it requires. 

Personal sacrifice. There must be the exercise of self-denial 
and forbearance. A self-willed, obstinate temper is opposed to 
a spirit of Christian peace. For the maintaining of peace, we 
must often sacrifice pride, prejudice, our feelings and comforts. 

Continual watchfulness. Ho that has subdued his own 
spirit is a greater conqueror than Alexander or Ciesar. How 
many brave generals have made the most illustrious achieve¬ 
ments, conquered nations, and subdued kingdoms, and at last 
have had an enemy within they could not overcome! 

Persevering efforts. Christians are not only called on to be 
peace-seekers, but peace-makers. We should be ready with 
the still water of Christian love and charity to quench the first 
sparks of discord, before they are kindled by unholy breath 
* into a flame of unhallowed fire. “ Follow peace.” 

What it insures. Many privileges are connected with it. 

It is associated with the Divine favor. The development 
of such a disposition is an evidence of our spiritual sonship. It 
will promote our individual happiness. There is a delightful 
feeling experienced by the sons of peace, which the children of 
discord never knew. 

It will secure the esteem of others. Individuals who culti¬ 
vate such a godlike disposition, are an incalculable blessing, 
both to the church and the world. How culpable are many 
professing Christians, who display a spirit quite contrary to that 
of their Divine Master, who was meek and lowly in heart; and 
thus dishonor religion, please the enemy, and grieve the Holy 
Spirit of God! 


August 6. 

LONG-SUFFERING. 

“The fruit of the Spirit is long-suffering.”—Gal. v. 22. 

Religion not only alters the state of its possessor, but pro¬ 
duces a pleasing change in his disposition. “ The fruit of the 
Spirit is long-suffering.” Let us describe 

The nature of this Christian grace. We may view it 
in three ways:— 

In connection with the dealings of God. There are the 



264 


LONG-SUFFERING. 


mysteries of revelation . How many things here are beyond 
our depth!—we must exercise patience and long-suffering, and 
wait for the period when every difficulty will be solved and 
every mystery unravelled. There is the darkness of Provi¬ 
dence. Afflictions are as the shades or dark ground of the pic¬ 
ture, which tend more clearly to set forth the bright colors that 
are afterwards put on; we must wait for the finishing stroke, 
the last touch of the limner, before we pronounce our judg¬ 
ment. 

With regard to the conduct of men. How painful and try¬ 
ing is it to witness the impiety and irreligion of the wicked! 
We must also bear with the failings of good men; in the gar¬ 
den of the Church the weeds of corruption are mingled with 
the flowers of grace. We must bear one another’s burdens, 
and cultivate a forgiving spirit. 

In reference to the temptations of Satan. In what a variety 
of ways does he assault us ! If we would vanquish, we must 
be long-suffering :—“ Blessed is the man that endureth temp¬ 
tation.” 

The motives which should excite us to the exercise 

OF IT. 

The long-suffering of God. Oh! what a pattern have we 
here! How long has he suffered our manners in the wilder¬ 
ness, our barrenness under the means of grace, and our ingrati¬ 
tude for favors received! Let us be followers of God as dear 
children. 

The example of Christ. Read the Gospel, and see how he 
bore with the opposition of his enemies, and the failings of his 
friends. What patience and long-suffering did he evince, under 
the most trying provocations ! 1 Peter ii. 21-23. 

The claims of religion. Contemplate the genius and spirit 
of Christianity. It requires the exercise of this grace. 

The pattern of believers. We have many striking instances 
of the display of such a spirit. Look at Joseph, Moses, David, 
Stephen, Paul, and others, mentioned in Holy Writ. Have 
we not to condemn ourselves for our forgetfulness of his grace ? 
Have we not sometimes brought forth the bitter fruit of impa¬ 
tience, instead of the fruit of the Spirit, which is long-suffering ? 

Be thou my pattern; make me bear 
More of thy gracious image here. 


GENTLENESS. 


265 


August 7. 

GENTLENESS. 

“The fruit of the Spirit ia gentleness.”—Gal. v. 22. 

There is a great difference between gentleness and meek¬ 
ness. Meekness is a passive virtue, and consists in the patient 
endurance of injuries; but gentleness is an active grace, a 
spiritual disposition of the mind. It is a true remark, that the 
world endeavors to counterfeit this grace by what is termed 
politeness ; but when slights or insults arise, this worldly gem 
soon discovers its worthless composition, while the Gospel jewel 
brightens by attrition. Let us consider 

The evils to which it is opposed. To a spirit of pride. 
This lovely fruit is never yielded from a proud and haughty 
spirit. It is not the product of an unhumbled heart. To a 
feeling of severity. A harsh, severe, and censorious temper is 
more allied to the spirit of Satan than to the spirit of Christ. 
Thus we read of “ the gentleness of Christ.” To the rage of 
passion. The man who cannot curb his passion, and restrain 
and govern his temper, gives no proof of his religion; for “ the 
fruit of the Spirit is gentleness.” 

The scenes in which it is to be exercised. Where are 
you called upon to manifest this temper ? 

In your families. Circumstances will arise here, to ruffle 
the temper, and disturb the mind; but we must be gentle. 
u Be angry and sin not.” 

In the church. How lamentable to see in those who ought 
to show the gentleness of a lamb, the rage of a lion! They 
have not so learned Christ. There must be gentleness in our 
dealings with those who have wronged us, gentleness in our 
spheres of usefulness and exertion. 

In your intercourse with mankind in general. Thus we are 
to be patient toward all men; and if from some we receive 
railing and cursing, while we are firm and faithful in rebuking 
them for their sins, let us be gentle and tender; and thus show 
that it is not them, but their sins, that we hate. 

The manner in which it is to be displayed. 

In our temper. Many Christians neglect to watch over their 
inward feelings ; and the dispositions they show are unbecom¬ 
ing and unlovely: let us breathe gentleness. 

In our language. If the mind is the seat of gentleness, the 
12 


266 


GOODNESS. 


manners will be the vehicle, and the lips the expression of it. 
The words are not always in accordance with the feelings. 
There may he the look of kindness in the eye, and the expres¬ 
sion of gentleness on the lips, while there is the spirit of enmity 
in the heart. 

In our actions. Thus we are to give practical proofs of such 
a gentle spirit; let us beware of indulging in a contrary feeling. 
Such a course will be dishonorable to God, discreditable to reli¬ 
gion, unpleasant to ourselves, and may prove a serious injury 
to others. 


August 8. 

GOODNESS. 

u The fruit of the Spirit is goodness.”—Gal. v. 22. 

We still find ourselves in the garden of the Lord, under the 
tree of grace, admiring the verdure of its leaves, the beauty of 
its blossoms, and the rich clusters of its fruits. Consider 

The objects to which this grace is directed. 

The relief of temporal distress. “ Goodness” shows itself 
not only in endeavoring to relieve those cases that come under 
our immediate attention, but in seeking out the scenes of 
misery and hovels of wretchedness that would otherwise be 
hidden from our view. 

The communication of spiritual good. What means and 
opportunities have wq, for this, in teaching in the Sabbath 
School, and thus being the instruments of imparting moral and 
spiritual instruction to those who are ignorant and out of the 
way; in the distribution of tracts, and other methods for the 
diffusion of knowledge. What an honor to be the means of 
winning souls to God, to Christ, and to heaven! 

The properties by which it is distinguished. 

It is Divine in its source. This fruit is the product of a tree 
that does not grow in nature’s soil. It is very different from 
that good nature which is exercised by those who are not the 
subjects of grace. God is angry with the wicked every day, 
yet he suffers his sun to shine, his breeze to blow, and his rain 
to descend on them. He is both the source and pattern of all 
true benevolence. 

It is disinterested in its nature. The pulse of Christian phi- 



FAITH. 


267 


lanthropy beats in the hearts of comparatively few. This prin¬ 
ciple does not seek a recompense, nor court applause; the 
pleasure derived, and the reward received, are in the act itself, 
not from the expectation of any advantage to be obtained. 
True benevolence courts secrecy, instead of sounding a trumpet. 

It is impartial in its character. It is not to be exercised 
under the influence of caprice, or regulated by the feelings of 
prejudice. It does not refuse objects of need, because they 
happen to belong to another section of the church than that 
with which it is connected. It does not ask, before it proffers 
its aid, what sect or party does he belong to, but simply inquires 
what is his need. 

It is persevering in its exertions. Resembling not the light¬ 
ning’s flash, but the untiring course of the sun, Eccles. xi. 6. 
What a contrast is there between the benevolent Christian and 
the selfish worldling! The one grasps the world in the arms 
of his benevolence, the- other has all his thoughts and desires 
centered in himself. 


August 9. 

FAITH. 

“The fruit of the Spirit is faith.”—Gal. v. 22. 

The term faith, as used in Scripture, has several acceptations. 
The system of Christianity is designated “ the faith.” Faith is 
that principle by which we are justified in the sight of God, as 
we are enabled to believe in the righteousness of Christ. In 
the passage before us, we are led to view the operation of this 
principle. It includes 

Sincerity of heart. The tree must first be made good, or 
we cannot expect that the fruit should be so. Sincerity is the 
very soul of religion, and the seat of godliness is in the heart. 
All our religious professions and performances will be unavailing 
if we are insincere. 

“ For God abhors the sacrifice 
Where not the heart is found.” 

Truth in language. This requirement is binding on us as 
men, but especially as Christians; and it is violated by lying, 
prevarication, and exaggeration. There is no knowing to what 



268 


MEEKNESS. 


awful lengths an individual will run when he once forsakes the 
standard of truth, and thinks lightly of a falsehood. 

Integrity of conduct. We must be just and honorable in 
our dealings with mankind. Every representation we make 
must be correct to the best of our knowledge, and every prom¬ 
ise fulfilled to the fullest extent of our ability and means. There 
must be a diligent and conscientious discharge of the various 
duties incumbent on us in the different stations in which Divine 
Providence has placed us; there are sacred and social obliga¬ 
tions, there are also talents with which God has intrusted some, 
such as genius, station, talent, wealth, and time. Let us think 
seriously of the period when the season of our probation shall 
terminate, and our final account must be rendered to our 
Judge. 


August 10. 

MEEKNESS. 

“ The fruit of the Spirit is meekness.”—Gal. v. 23. 

Believers are to resemble the serpent in wisdom, the dove 
in harmlessness, the lion in boldness, the eagle in swiftness and 
elevation, and the lamb-in meekness. There are three kinds 
of meekness: one is the gift of nature, the other is the effect 
of cultivation, and the third is the product of grace. “ The fruit 
of the Spirit is meekness.” Let us contemplate 

Its nature. In what does it consist ? In low views of our¬ 
selves. The breath of pride would be like a thick incrustation 
to the diamond of meekness, which must be rubbed off before 
it would shine in its native splendor. In a cheerful resignation 
to the Divine will. Christian meekness shows itself in bowing 
with submission under trying dispensations, like the bending 
reed beneath the storm. In the patient endurance of injuries. 
It is not easily provoked. Henry observes, “ Where the fire of 
love is kept in, the flames of wrath will not easily kindle, nor 
long keep burning.” Meekness would rather forgive twenty 
injuries than resent one. 

Its exercise. There are many scenes in which it is to be 
displayed, but more particularly 

In withstanding opposition. With this we must lay our ac¬ 
count, and our object should be to show a meek spirit, heaping 



TEMPERANCE. 


269 


coals of fire on the heads of our enemies, to melt and soften 
them down. 

In restoring the offender. “ Brethren, if a man be overtaken 
in a fault, ye which are spiritual, restore such an one.” But 
how ? In a cross, unkind, and severe manner ? In a harsh 
and petulant temper? No, “in a spirit of meekness.” 

In defending the truth. “ In meekness instructing those 
that oppose themselves.” When sincere inquiries are made 
respecting your principles and experience, show the same spirit. 
“ Be ready always to give an answer to every man that asketh 
you a reason of the hope that is in you, with meekness and 
fear.” 

Its advantages. The meek shall be divinely guided ; led 
in a right way, in a wise manner, and to a glorious end; “ for 
the meek will he teach his way.” They shall be duly exalted ; 
“ for the Lord lifteth up the meek.” They shall be greatly en¬ 
dowed ; for “ the meek shall inherit the earth,” and heaven too. 
They shall be richly adorned ; for “ the meek will he beautify 
with salvation.” This is the ornamental part of the Christian’s 
dress; he must wear it if he puts on Christ, for he is meek and 
lowly in heart. Blessed God, let me have access to the ward¬ 
robe of grace, and with the key of prayer, turned by the hand 
of faith, unlock its treasures, and find the robe of righteousness, 
the garments of salvation, the clothing of humility, and the 
ornament of a meek and quiet spirit! 


August 11. 

TEMPERANCE. 

“The fruit of the Spirit is temperance.”—Gal. v. 23. 

“ Let us who are of the day be sober.” Sobriety here is 
of extensive latitude. It includes not only freedom from ex¬ 
cess of drinking, but moderation in all things. In this sense 
the word temperance is used in our text. It is opposed to all 
excess of self-indulgence, to all excess of abstinence and self- 
denial, and to all excess of mental excitement. 

The objects to which it refers. It must influence us 

In all our temporal enjoyments. There are many pleasures 
and recreations, lawful and innocent in themselves, but which 



270 


STRONG FAITH. 


become sinful by our intemperate use of them. Christians, 
“ let your moderation be known unto all men.” 

In all our worldly expectations. Ambition in divine things 
is laudable, and covetousness for the best gifts is enjoined; 
but, with regard to this world, our desires and expectations 
are to be limited. There are some whose souls seem too 
large for their bodies, and too lofty for their circumstances; they 
will not learn the lesson of contentment 

In all our earthly attachments. There are many idol tem¬ 
ples erected in the heart before conversion; but grace over¬ 
throws them, and then the heart itself becomes a temple dedi¬ 
cated to Jehovah’s praise and glory. Love to the creature 
is not forbidden, but it must always be in subserviency to the 
love of God. 

The arguments by which it may be enforced. 

Our personal comfort. How often are we called to witness 
the painful effects of intemperance! But there is an inward 
pleasure and satisfaction to the mind, arising from the culti¬ 
vation of this Christian grace: it is a pleasant fruit. 

Our religious profession. Consistency to the principles we 
have embraced demands it. If Christians go to the same ex¬ 
cess as the worldling in unlawful indulgences, it may well be 
said to them, “ What do ye more than others ?” 

Our eternal destination. Shall those who are destined to 
soar in the regions of bliss, grovel in the dust of worldly en¬ 
joyments ? You are looking for a never-fading crown: how 
unreasonable that you should be pleased with a gaudy toy! 


August 12. 

STRONG FAITH. 

“ Though he slay me, yet will I trust in him.”—Job xiii. 15. 

Faith is an invaluable grace—it is justly represented as the 
spring that sets all the golden wheels of love, comfort, and 
peace, in motion; like the bee, it sucks sweetness out of every 
flower; it discerns a rainbow in the storm, and sees the sun 
behind the darkest cloud. We have heard of the patience 
of Job, whose language we are now to consider. We have 
here 




THE LAUDABLE PURSUIT. 


271 


An extreme case supposed. “ Though he slay me.” In 
what respects may God be said to do this { 

When he visits with severe affliction. How often are his 
dispensations towards us enveloped in darkness ! and where we 
expected to pluck the rose of comfort, we are pricked with the 
thorn of sorrow. 

When he withholds Divine comforts. These are trying sea¬ 
sons to the Christian, in which he exclaims, “ Oh that I knew 
where I might find him!” 

When he depiives us of endeared connections. How many 
have to mourn with David, “ Lover and friend hast thou put far 
from me, and mine acquaintance into darkness.” With them how 
many of our fond hopes and expectations are blighted and slain ? 

When he brings us to death itself. The period, manner, and 
circumstances of our dissolution, are all under his sovereign 
control. Our times are in his hand. 

The entire confidence expressed. “ Yet will I trust in 
him.” This is not a presumptuous or vain hope, but a well- 
grounded confidence. It is fully justified, and happy are they 
who can exercise it. In doing it you have a four-fold warrant: 
—The faithfulness of his character ; for “ he is not a man that 
he should he :”—The death of his Son ; by this the everlasting 
covenant is ratified :—The promises of his word ; these are your 
rod and staff to lean upon :—The experience of his people; 
“ Our fathers trusted him, and they were not ashamed.” Let 
us follow the track which they pursued, and avail ourselves of 
the way-marks of experience they have erected. Lord, show 
me the footsteps of thy flock; and where I cannot trace thy 
way, help me to trust thy wisdom. 


August 13. 

THE LAUDABLE PURSUIT. 

“ Let us therefore follow after tho things which make for peace, and things 
wherewith one may edify another.”—Rom. xiv. 9. 

In this chapter, Paul enjoins a proper regard to the essentials 
of Christianity, but forbids that rigid particularity in things in¬ 
different, which some of the Christians at Rome seem to have 
observed. The counsel he gives is suitable to believers in every 
age. Contemplate 



2*72 


THE LAUDABLE PURSUIT. 


The Christian duties recommended. 

Peace. What are the things that make for peace ? A spirit 
of humility. Pride is an enemy to peace, but humility be¬ 
friends it. A spirit of candor. This makes for peace, while a 
censorious temper breeds discord. Be liberal in your opinions 
of those who may differ from you. Act according to the con¬ 
victions of your own mind, and allow others to do the same. 
Who made you an infallible judge ? A spirit of love. Love 
the saints, not only as they are of the human family, according 
to the law of nature, but as they are of the household of faith, 
according to the rules of grace. A spirit of forgiveness. Imi¬ 
tate the example of Him whose life was a perfect standard 
of moral excellence. 

Mutual edification. “ And things wherewith one may edify 
another.” We are to be concerned, not only for our own edifi¬ 
cation, improvement, and progress in Divine things, but that of 
others. What are the things that tend to mutual edification ? 
Christian conversation, a holy example, social prayer, and kind 
reproofs. These things are to be followed, pursued eagerly, 
which implies the existence of difficulty and the requirement of 
diligence. 

The motives which should influence to the perform¬ 
ance of them. By such a course you will 

Maintain your Christian consistency. It is demanded of 
you, as those who have come out of the world, and entered the 
church. By it you will 

Realize mutual blessings. If these two duties are not follow¬ 
ed, there can be no prosperity of soul, no internal peace and 
satisfaction. It will 

Secure the Divine approval. “His favor is life.” God 
smiles on such a state of things. Let parents, heads of fami¬ 
lies, and all, seek these things, and follow’ them. The text refers 
to all. None are so strong but may be edified, none so weak 
but may edify. 

My dear Redeemer and my Lord, 

I read my duty in thy word; 

But in thy life the law appears, 

Drawn out in living characters. 

Such was thy truth, and such thy zeal, 

Such deference to thy Father’s will, 

Such love and meekness so divine, 

I would transcribe, and make them mine. 


REMEMBRANCE OF PAST EXPERIENCE. 


273 


August 14. 

THE CHRISTIAN’S REMEMBRANCE OF PAST 
EXPERIENCE. 

M O my soul! thou hast said unto the Lord, Thou art my Lord.”—Psalm xvi. 2. 

Experimental religion is a gem of incalculable worth; no 
artificial ornaments of external knowledge will compensate for 
the want of it. In the commencement of this Psalm we have 
David’s retrospect of past experience; in the conclusion of it, 
his anticipations of future glory. 

Tiie solemn act referred to. It is the act of personal 
dedication to God. Note here, The renunciation implied. 
When the soul is consecrated to God, the service of other mas¬ 
ters is cast oft'. “ Other lords besides thee have had dominion 
over us ; but by thee only will we make mention of thy name.” 
The covenant made. Every Christian has entered into a solemn 
engagement to give himself up to God for fife and death. The 
portion claimed. “ Thou art my Lord? The word Adonai 
signifies, My stayer. God is the only stay and support of the 
soul. The sincerity evinced. “ O my soul,” &c. Dedication 
to God is an act of the soul. But when is it expressed ? In 
conversion it is first done, but it is repeated in after-seasons 
—at the throne of grace—in the sanctuary, before his people— 
at the sacramental table. This self-dedication to God is the 
most important act in our lives. 

The beneficial effects which a remembrance of it 
will produce. In resisting temptation. When we are 
tempted to turn aside from the right way, a remembrance of 
the vows we have made to live to God, will lead us to resist the 
enemy. In enduring affliction. When all is dark around, and 
we are sorely tried, let us remember whose we are, and whom 
we serve. Our God is able to deliver us. In the time of deser¬ 
tion. Believers are sometimes under the hidings of God’s face; 
a remembrance of past experience, and relief derived, will cheer 
them in soul distress. In the anticipation of death. Think 
then of the personal surrender you have made, and comfort 
yourselves with the firm belief of his faithfulness. If you have 
lived to him you shall die in him. It concerns me to know 
whether I have said unto the Lord, Thou art my Lord. 

12 * 


274 


THE DIVINE AND NEW NATURE. 


August 15. 

THE DIVINE AND NEW NATURE. 

“ Partakers of the Divine nature.”—2 Pet. i. 4. 

Here is the golden link of union between God and his 
people, the mysterious ladder by which we ascend to him, the 
spiritual transformation by which we are made like him. Let 
us 

Offer some cautions against the misapprehension of 
this passage. The Divine nature believers are here said to be 
partakers of, is not a participation of the Divine essence, for this 
is incommunicable to any creature; nor is it a personal union 
with the Divine nature, as the human nature of Christ. It is 
the Divine impression of God’s holy image on the soul, or a 
holy principle infused into it. There are excellences in the new 
nature which would be imperfections in God. Reverence, fear, 
humility, faith, and obedience, are virtues in a reasonable being; 
but they cannot belong to the Divine nature of God. There 
are perfections in God which bear no resemblance to the new 
nature. To affect a resemblance of God in some of his perfec¬ 
tions, such as independence, supremacy, omniscience, and other 
attributes, would display the greatest arrogance. Though 
Christians are partakers of the Divine nature , yet there is a 
great disproportion between the original and the transcript. 
The image of God is very imperfect in the best Christians in 
the present state. There is a vast difference between the holi¬ 
ness of God and that of holy angels and glorified saints. This 
difference is expressed by bold figures. “ He charged his angels 
with folly.” Not that there is impurity in heaven ; but God is 
holy in a more perfect sense than ever any creature can be. He 
is necessarily and essentially so. Saints and angels are perfectly 
holy, yet their holiness flows not from a necessity of nature, as 
God’s does, but from the will and grace of the Divine Being. 
The assuming of a new name is very different from partaking 
of the Divine nature. Christianity would have been a poor 
system, and not worthy the solemn credentials with which God 
introduced it into the world, if all its intention had been to sepa¬ 
rate a people from others by a new name. “ He is not a Jew 
which is one outwardly,” Rom. ii. 28, 29. Many are possessed 
of good natural qualities who are not partakers of the Divine 
nature. Some of the heathen philosophers were so remarkable 


THE NATURE OF THE DIVINE PARTICIPATION. 275 


for their amiable and good dispositions, that hardly any provo¬ 
cation from friend or foe could ruffle their spirit. The natural 
disposition may be soft and winning, while the heart is hardened 
in sin, and alienated from the life of God. What will the name 
and espousal of Christianity avail, without the spirit and nature 
of Christ? 


August 16. 

THE NATURE OF THE DIVINE PARTICIPATION. 

“ Partakers of the Divine nature.”—2 Pet. i. 4. 

This refers to believers, and furnishes us with a short but 
interesting description of them. Let us 

Present some remarks for the right understand¬ 
ing of this passage. Why is this new principle called a 
Divine nature ? First, because it is derived from God. Sec¬ 
ondly, because it leads to God. Thirdly, because it makes us 
like God. In what respects is the new nature like God ? 

As it is a living 'principle. The meanest insect in respect 
of its life is more excellent than the sun in the heavens. “ A 
living dog is better than a dead lion.” How much better, then, 
is a living saint than a dead sinner! 

As it is a spiritual principle. “ That which is bom of the 
Spirit is spirit.” It is so called in opposition to corrupt na¬ 
ture, which is styled flesh, because it has a spiritual discern¬ 
ment, delights in spiritual duties, and in the contemplation of 
spiritual objects. 

As it is an active principle. God is an active Being ; hence 
we read that he never slumbers nor sleeps. As soon as the 
new nature is implanted in the soul, it exerts itself in acts of 
faith, hope, love, and joy, inwardly in the heart; and out¬ 
wardly in the life, by an obedience to God’s commands and 
ordinances. 

As it is a loving principle. 11 God is love,” and the chief 
ingredient in the new nature is love: love to God, because of 
his glorious perfections and works; love to the saints, as they 
bear the Divine image; and love to our enemies, in compli¬ 
ance with the command of Christ. 

As it is an immortal principle. “ Whatsoever is born of 



276 EVIDENCES OF THE DIVINE PARTICIPATION. 

God doth not commit sin, for his seed remaineth in him;” that 
is, the principle of the new nature remains. In the want of 
assurance, Christians may lose the beauty, sweetness, and fra- 
grancy of the flowers of grace; but not the seeds and root of 
the heavenly principle. 

As it is an enlightening principle. The Christian is re¬ 
newed in knowledge, after the image of him that created him. 
The new creation, as well as the old, begins with light. 
Without light in the mind, there can be no grace in the heart, 
peace in the conscience, joy in the soul, or holiness in the life. 
God is light, and believers are the children of light. 

As it is a holy principle. God is glorious in holiness, and 
believers are assimilated to the Divine likeness in moral pu¬ 
rity. 


August 17. 

THE EVIDENCES OF THE DIVINE PARTICI¬ 
PATION. 

“ Partakers of the Divine nature.”—2 Pet. i. 4. 

Having adverted to the nature, it will be proper to 
Inquire into the evidences of such a change. Try 
yourselves by the following tests. If you are partakers of 
the Divine nature, you will love the Divine Being. The more 
you increase in your resemblance to God, the greater will be 
your love to him, and you will show it in many ways; he 
will be the joy of your hearts, the subject of your thoughts, 
and the theme of your conversation. You will imitate the 
Divine perfections. David says, “ I have set the Lord al¬ 
ways before me,” that is, as my pattern. We are to endeavor, 
after a resemblance to his moral perfections, to be holy and 
merciful. You will obey the Divine precepts. Instead of 
looking on the law of God as an iron chain to fetter you, 
you will regard it as a golden chain to adorn you; will see 
your privilege in your duty, and cry with David, “Thy 
statutes have been my songs in the house of my pilgrim¬ 
age.” You will be concerned for the Divine glory. Iden¬ 
tifying yourself with the cause of God, you will seek its 
promotion and increase in every possible way, and pray that 



LIGHT IN DARKNESS. 


2 11 


his “ way may be known upon earth, his saving health among 
all nations.” You will be anxious for Divine manifesta¬ 
tions. These sweet discoveries in faith’s estimation will be 
as promissory notes from the bank of heaven ; the earnest of 
the full payment—as the sudden opening of the heavens, 
and the letting down of a stream of light, which gilds the 
darkest cloud beneath. You will love the Divine family. 
You will feel interested in all the saints, as they are partakers 
of the same divine nature, and bear the likeness of your 
Father. 

Consider the necessity of this Divine resemblance. 
Without it your services are an abomination to God; your 
pretensions to piety are vain; you cannot enjoy communion 
with God; you will be excluded from heaven. As we have 
borne the image of the earthly, may we also bear the image 
of the heavenly! 


August 18. 

LIGHT IN DARKNESS. 

“ When I sit in darkness, the Lord shall be a light unto me.”—Micah yii. 8. 

Here is faith’s bright picture sketched on the dark ground 
of trouble, wherein the beautiful colors of Christian assurance 
are brought out to view. The passage will apply to the ex¬ 
perience of the believer. Notice 

A distressing period. “ When I sit in darkness.” All 
the ungodly are in darkness, but the children of light are some¬ 
times called to walk in darkness. When is this the case ? 
There is the darkness of worldly trials. There are many Gain¬ 
ful seasons arising from our connection with the world; the 
anxiety of business, losses in trade, and a thousand other 
sources. Providential bereavements. How often is the do¬ 
mestic circle broken into by the relentless hand of death I 
When this is the case, we may be said to sit in darkness. 
Mental disquietude. The Christian sometimes witnesses the 
dark season of desertion. God hides his face, and withholds 
the influences of his Spirit; and he cries in sorrow and anguish 
of soul, “ Oh that I knew where I might find him.” 

A delightful promise. “ The Lord shall be a light unto 



2*78 


WAITING- FOR GOD’S SALVATION. 


me.” The believer’s firmament is never so dark but there are 
some rays of hope. The relief the Christian anticipates is 
suitable in its nature. God is a light unto us in our seasons 
of darkness, by comforting us in them, and assuring us of his 
gracious designs, and a happy issue. His word, his Spirit, and 
his grace, are a light unto us; a light to direct, to revive, and 
animate. Personal in its application. “ To me.” What 
benefit is it to us, to know that he is a light to others if he is 
not to us ? Certain in its realization. “ The Lord shall be a 
light unto me.” We are assured of it from what God is, what 
he has said, and what he has done. Let us exercise confi¬ 
dence in the Father of lights, and live in the anticipation of 
that world, concerning which it is said, “ There shall be no 
night there.” 


August 19. 

WAITING FOR GOD’S SALVATION. 

“It ia good that a man should both hope and quietly wait for the salvation of 
the Lord.”—Lam. iii. 26. 

Jeremiah wrote this book under peculiar circumstances; 
in it he bewails the low and depressed state of the Church, and 
the destruction of Judah and Jerusalem by the Chaldean army. 
In this passage we have three things :— 

The object of pursuit. “ The salvation of the Lord.” 
This expression as used in Scripture sometimes alludes to tem¬ 
poral deliverances, but is mostly employed in a higher sense, 
to denote the salvation of the soul. This is an object worthy 
the pursuit of a rational, accountable, and immortal being. 
Notice 

Its nature. “ Salvation.” It includes everything that is 
adapted to the condition and requirements of man, that can 
possibly conduce to his happiness,—pardon, peace, acceptance 
with God, conformity to the Divine image, and a full and final 
possession of everlasting glory. 

Its source. “ Of the Lord.” It is the salvation of man as 
he is the subject of it, and of God as he is the author and 
source of it. He announces it in his word, reveals it by his 
Spirit, and imparts it by his grace. 

The exercise required. “ Hope and quietly wait.” It is 



:he mortality of the body. 


2V9 


two-fold. Confident expectation. It is not a vain hope through 
merit, but a good hope through grace that inspires the Chris¬ 
tian. It is a well-grounded hope, and one that will not make 
ashamed. Patient waiting. To wait quietly is not to wait in 
idleness, but in the pursuit of various duties. Simeon served 
God in the temple, while he waited for the consolation of Israel. 
Job exclaimed, “All the days of my appointed time will I wait 
till ray change come.” 

The benefit realized. “ It is good.” It is so in many 
respects. Because it tends to God's glory. We dishonor God 
when we are impatient, either in the endurance of trials, or in 
waiting for mercies. Because it gives composure of mind. Im¬ 
patience puts a man out of the possession of himself. There¬ 
fore our Lord says, “ In patience possess ye your souls.” Be¬ 
cause it inspires us with courage. It enables us to meet trials, 
encounter difficulties, and engage in duties with Christian for¬ 
titude. Because it will issue in endless happiness. We shall 
not hope and wait in vain. The accomplishment of his pur¬ 
poses and promises is certain. This affords every encourage¬ 
ment to the sincere inquirer after salvation, and gives the 
strongest consolation to the tried Christian. 


August 20. 

THE MORTALITY OF THE BODY. 

“Then shall the dust return to the earth as it was; and the spirit shall return 
unto God who gave it.”— Eccles. xii. 7. 

This chapter contains a touching and affecting account, in 
figurative language, of the infirmities of old age; and the 
young are entreated, from the consideration of these accumu¬ 
lated evils, to seek religion at once, before the intellectual facul¬ 
ties begin to be impaired, and the animal economy is broken 
up. What a world of wonders is man ! To adopt the language 
of Henry, “ a ray of heaven is united to a clod of earth.” The 
words before us lead us to the contemplation of man, both in 
his body and soul. 

The body. Notice 

Its earthly nature. “ Dust.” What a humiliating descrip¬ 
tion of man! not a tall pillar of marble, but a little heap of 



280 


THE MORTALITY OF THE BODY. 


dust; how feeble, worthless, and insignificant! The gay and 
licentious, the lofty and ambitious, are only so many little lumps 
of proud dust. What folly and madness do they betray whose 
chief concern is for the body! 

Its humiliating origin. u The earth as it was.” Gen. ii. 7. 
Come and look at your origin, and is it possible that pride can 
find a place in your heart! How wonderful is the mechanism 
of the human frame! What Divine power and skill are dis¬ 
played in the beautiful connection of its several parts! The 
finger of God is here. 

Its affecting destiny. It shall return to the earth as it was, 
because of sin. This destiny is certain as to the fact of it. 
Ho power or policy can avert the stroke of death, or shut the 
mouth of the gaping tomb. It is uncertain as to the period 
of it. “ Our times are in thy hand.” It is diversified as to 
the manner of it. Some return to their mother earth slowly, 
others more rapidly; some by accident, others by the progress 
of disease, and others by the infirmities and decay of declining 
nature. It is universal , as to the extent of it. “ Death passed 
upon all men, for that all have sinned.” Draw near to the 
tomb of the proud, ambitious conqueror, who made nations 
tremble before him. Where is all his pomp and grandeur? 
where his valor and undaunted bravery now? Ah! frail 
mortal, 

“ A heap of dust alone remains of thee; 

’Tis all thou art, and all the proud shall be.” 

How unbecoming is the fear of man! How beautiful is 
the ornament of humility! God remembers we are dust, 
though we may not. How great is the evil of sin which brings 
such a train of evils after it! 

“ Spirit, leave thy house of clay; 

Lingering dust, resign thy breath; 

Spirit, cast thy chains away; 

Dust, be thou dissolved in death 

Thus the mighty Saviour speaks, 

While the faithful Christian dies; 

Thus the bonds of life he breaks, 

And the ransomed captive flies. 


THE DESTINY OF THE SOUL. 


281 


August 21. 

THE DESTINY OF THE SOUL. 

“ Then shall the dust return to the earth ns it was; and the spirit Bhall return 
unto God who gave it.”—Eccles. xii. 7. 

Let us now look at the other and more dignified part of 
man’s nature. 

The soul. Notice it in three points of view. 

Its spiritual essence. It is here called “ the spirit.” How dif¬ 
ferent is its nature to that of the body ! How wonderful are 
the powers and capacities of the soul! It is the mint where 
our ideas are coined, and the storehouse where they are laid 
up for future use. Man is capable of receiving into his mind 
the treasures of wisdom and knowledge, and of holding com¬ 
munion with God. If man were composed of nothing but 
matter, there could be no association with that Divine Being 
whose nature is spiritual. What a treasure does man possess 
in his mind, that is capable of such improvement, cultivation, 
and intellectual enjoyment! How delightful when it is en¬ 
larged and expanded with religion; when all its powers are 
sanctified to holy ends and purposes! 

Its sublime origin. “ God who gave it.” The soul has been 
called a spark of the Deity. It is the breath of God. When 
man was formed, God “ breathed into his nostrils the breath of 
life, and he became a living soul.” Whatever powers and facul¬ 
ties the soul possesses, God gave them:—“ There is a spirit in 
man, and the inspiration of the Almighty giveth him under¬ 
standing.” 

Its solemn destiny. “ The Spirit shall return unto God who 
gave it.” Here is a proof of the soul’s immortality. The living, 
thinking, reasoning principle within, cannot become extinct. If 
the soul were to be annihilated, God would not have endowed 
it with such powers and capacities; neither would he have sent 
his Son to redeem it. Even the heathens had their elysium, or 
scenes of happiness, and places of punishment. It shall return 
to him as its Creator, and as its Judge, to surrender the final 
account. How different will be the destinies of the righteous 
and the wicked ! The one shall return with the smiles of joy 
and peace; the other, with feelings of terror and dismay. The 
one to be fixed in eternal happiness with God; the other to be 
driven from the Divine presence, into everlasting woe. With 


282 


NEGATIVE DESCRIPTION OF HEAVEN. 


what serious and solemn feelings ought I to contemplate my¬ 
self as the possessor of an immortal spirit! 


August 22. 

NEGATIVE DESCRIPTION OF HEAVEN. 

“ For the former things are passed away.”—Rev. xxi. 4. 

John was highly favored of God while in the isle of Patmos; 
the door of heaven was set ajar, that he might obtain a glimpse 
of its glories, and catch a sound of its music. 

Here is a very short, but expressive description of heaven. 
Let us illustrate and improve the subject. 

Let us illustrate it. What things are passed away in heav¬ 
en? The diversified trials of life. To these, John here alludes, 
There shall be no more bodily pain, relative anxiety, or mental 
agony. The present imperfect state of the Church. Though 
here, in the Church of Christ, there is much to rejoice in, there 
are many imperfections to deplore. But in heaven all shall be 
harmony, peace, and perfection. The desolating influence of 
sin. Its ravages are seen in a thousand forms; in kingdoms, 
states, cities, towns, villages, families, and individuals. But in 
heaven, while there is no sorrow to disturb, there is no sin to 
defile. The trophies of death. Death goes full armed on the 
wide field of nature, and none can escape his scythe. But there 
shall be no more death. Every earthly scene. The world itself 
shall pass away, and nature sink in ruins. There shall be a new 
heaven and a new earth. 

Let us improve it. If these things are so, then what should 
be our course of pursuit ? Be resigned under present trials. 
They are but momentary in their duration, and light in their 
nature, compared with the eternal weight of glory you antici¬ 
pate. Be moderate in your attachment to present things. Pre¬ 
fer Jerusalem above your chief joy; let religion be the bright 
sun, eclipsing with its splendor all the lesser lights that burn 
around you. Wait patiently for the solution of mysteries. 
When the clock of time has struck its last hour, eternity shall 
present you with a key to unlock all the hidden treasures of 
Providence, grace, and glory. Be prepared for that glorious 



JESUS OUR COMMANDER. 


283 


state. When you hear of its joys, inquire how you may inherit 
them. It is by a personal interest in Christ. How should we 
rejoice that life and immortality are brought to light by the 
Gospel, and that the earnest and foretaste of them are brought 
into the heart by the Spirit! 


August 23. 

JESUS OUR COMMANDER. 

“ Commander of the people.”—Isa. lv. 4. 

War is an awful calamity; but there is a spiritual warfare 
in which we should all do well to engage—war against sin, 
under the Captain of our salvation. Let us inquire into the 
nature and duties of the office of a commander, and see how 
they will apply to Christ. As a Commander 

He assembles his soldiers. All the individuals who com¬ 
pose his army are volunteers—none are pressed into his service 
against their inclination; they are gathered around the standard 
of the cross, by the preaching of his Gospel, attended with the 
power of his Spirit. As a Commander 

He disciplines them for battle. There are many arts to 
learn, a regular course of training to go through, before the 
soldier is fit for service. A soldier’s life is neither idle nor easy. 
The Christian is trained by his Commander for the good war¬ 
fare. “ He teacheth my hands to war, and my fingers to fight.” 
Soldiers are sometimes exercised privately, when they are not 
engaged in actual conflict, but not so with the Christian. He 
has enough really to exercise him in engagements with the 
enemy, without any sham fights. As a Commander 

He conducts them to war. He is their Leader, to guide 
them in their march. But how ? 

By his word. There are many who would be interested in 
Christ as a Saviour, but they do not desire him as their Com¬ 
mander. The commander’s word is the soldier’s law. Is it so 
with us in reference to Christ’s word ? Are we ready implicitly 
to obey ? 

By his example. He has left us a good pattern. It is re¬ 
corded of Julius Caesar, that he never said to his men, go, but 



284 


A BECOMING CONVERSATION. 


come; he himself led the way. It is so with our Divine Com¬ 
mander. He says, “ Follow me.” 

By his Spirit. The Spirit is given to guide us into all truth, 
and leads us in the way of duty. As a Commander 

He furnishes provisions. “ Who goeth to a warfare at 
his own charges ?” Our Commander has supplied us hitherto, 
to the wonder of his friends, and the confusion of his enemies. 
Divine supplies are laid up in the inexhaustible fulness of 
Christ, and dispensed as they are required. As a Commander 
, He animates them in the conflict. The presence of the 
general inspires the soldiers with fortitude—they are valiant 
while they catch his eye, and see him unruffled. The Captain 
of our salvation emboldens us with his promises. As a Com¬ 
mander 

He rewards their labors. Rev. iii. 21. The soldier re¬ 
joices when the toil of the conflict is over, and victory is shouted; 
but what is this to the joys and triumphs of the redeemed 
above, where the palm of victory is waved, and the conqueror’s 
song is celebrated! How honorable is it to fight under the con¬ 
duct of such a Commander ! Am I a soldier of Christ ? If I 
am, let me go forth, setting up my banner in his name. 


August 24. 

A BECOMING CONVERSATION. 

“ Only let your conversation be as it becometh the Gospel of Christ.”—Phil. i. 27. 

Paul, in the passage before us, expresses a wish that his 
labors might not be lost upon the Philippians. In this verse 
he desires several things on their behalf:— 

Consistency. Many designations are given to the Gospel; 
it is called the wisdom of God in a mystery, the word of truth, 
the word of God’s grace, the truth as it is in Jesus, and the 
ministration of the Spirit; here it is called the Gospel of Christ. 
It is so denominated because Christ is the author and substance 
of it, and because he confirmed it by his miracles, proclaims it 
by his ministers, and applies it by his Spirit. But our chief 
business will be to inquire what is involved in having our con¬ 
versation as becometh the Gospel. 



A BECOMING CONVERSATION. 


285 


A humble spirit. Humility is an inverted paradoxical lad¬ 
der, in which he who descends lowest ascends highest—the 
lowest step of Christian humility is the highest point of Chris¬ 
tian eminence. 

A cheerful temper. I have seen some, whose piety I would 
not for a moment doubt, though I question their prudence, who 
display such moroseness of temper, coldness of manners, and 
gloom of countenance, that to be in their company is like being 
suddenly transported to Greenland’s icy mountains ; they carry 
with them such a chilling influence, that, instead of recommend¬ 
ing religion, they render it uninviting. It is a sentiment much 
to be admired, that a cheerful piety, like the refreshing rose, 
sheds a fragrance, peculiarly its own, over our whole conversa¬ 
tion, and like that lovely flower, leaves its reviving scent when 
we are gone. 

A holy conversation. The language of Canaan is, to many 
professors, but a dead one ; and they do not seem to desire that 
it should be a living one, with regard to them. Mr. Hervey 
resolved never to go into any company where he could not ob¬ 
tain access for his Master. 

An exemplary conduct. The word “ conversation,” as here 
employed, as well as in some other passages, refers principally 
to the deportment of the life, and not to the language of the 
lip. Thus Paul speaks of his “ conversation in the Jews’ reli¬ 
gion and Peter of “ a conversation honest among the Gen¬ 
tiles,” and “a good conversation in Christ.” “To him that 
ordereth his conversation aright, will I show the salvation of 
God.”—Psa. 1. 23. It is walking, not talking, that makes the 
Christian. Talk not of a good life, said one of the heathen 
philosophers, let your life speak—this is the best eloquence, and 
calculated to produce the most powerful effects. Therefore, for 
your own sake, for the honor of religion, the glory of God, the 
prosperity of the church, and as an example to the world, “ Let 
your conversation be as it becometh the G<jpel of Christ.” 

So let our lips and lives express 
The holy gospel we profess; 

So let our works and virtues shine, 

To prove the doctrine all divine. 


286 


CHRISTIAN STEADFASTNESS. 


August 25. 

CHRISTIAN STEADFASTNESS. 

“ That ye stand fast”—Phil. i. 27. 

This is a very short, but suitable advice; it implies the pre¬ 
vious possession of Christian principle, and enjoins on us 

Stability. “ That ye stand fastthat is, be fixed, firm, 
and settled. Matthew Henry observes, our conversation should 
be as becomes those who believe Gospel truths, submit to Gos¬ 
pel laws, and depend upon Gospel promises; and with an 
answerable faith, holiness, and comfort. We must stand fast 
in the things of religion, both as it regards faith and practice. 
There must be 

A firm and unshaken adherence to the truths which the 
Gospel unfolds. Here the Bible must be our rule—the man 
of our eounsel—the standard of our appeal: our faith does not 
stand in the wisdom of men. To consult human traditions 
rather than the divine oracles, would be to prefer the glimmer¬ 
ing taper to the meridian sun, the polluted stream to the pure 
fountain, the feeble intellect of man to the mind and wisdom 
of God. There must be the foundation of Gospel truth laid in 
the mind, if we would be built up in our most holy faith. We 
are to grow in grace and knowledge, and follow on to know the 
Lord. We may receive accessions to our knowledge, without 
impairing our stability. What a changeable and vacillating 
spirit do some individuals betray; first embracing this opinion, 
and then that notion, like the chameleon, which assumes differ¬ 
ent colors; they resemble plants whose soil is frequently changed, 
and are thereby not likely to grow or thrive ; they are like ves¬ 
sels in the sea, driven hither and thither by winds, and never 
making any progress towards the haven. “ Unstable as water, 
they shall not exc^” But it is a good thing that the heart be 
established with gBce. There must also be 

A diligent and persevering discharge of the duties which the 
Gospel enjoins. It is possible to have a sound creed, and yet 
not a sincere heart. Many deny by their life what they affirm 
with then lips. The duties of religion are various. We are to 
have our conversation becoming the Gospel in every scene, and 
on every occasion. Thus the life of the Christian is represented 
as a walk with God. We must stand fast in our honorable 
profession, unmoved alike by the smiles or the frowns of a 


CHRISTIAN UNITY AND ACTIVITY 


287 


wicked world; steadfast in a practical regard to the solemn 
obligations that devolve on ns, and immovable, like the rock in 
the midst of raging billows and foaming waves. What a 
mercy that there is One who is willing to impart that strength 
from on high, by which alone we can stand secure! 


August 26. 

CHRISTIAN UNITY AND ACTIVITY. 

u That ye stand fast in one spirit, with one mind, striving together for the faith of 
the Gospel.”—Phil. i.27. 

Christian love is the golden chain that unites believers to 
each other; but what a pity the links of this chain are so fre¬ 
quently broken! If, says one, the enemies’ watchword is, 
“ Divide and conquer,” ours should be, “ Union is invincible.” 
We are here exhorted to 

Unity. “ In one spirit, with one mind.” 

Christians are one in Christ. They are branches of the 
same living Vine, members of the same spiritual Head, stones 
of the same glorious Edifice, and children of the same Divine 
Parent. It is the same mercy that pities, the same Spirit that 
calls, the same blood that justifies, the same grace that sanc¬ 
tifies, the same refuge that defends, and the same hope that 
animates. 

They should be of one mind. This is the Divine command, 
recommended in Scripture, and demanded by our Christian 
profession. How great are the advantages of the communion 
of saints! One of the Puritans remarks, It is this that keeps 
our religion in breath, and without which it will be ready to 
die. 

Activity. “ Striving together for the faith of the Gospel.” 
Observe 

The object of this strife. “ The faith of the Gospel.” How 
insignificant in themselves, and how unworthy of an immortal 
mind, are those objects for which thousands around us in the 
world are striving—like the racers in the Grecian games, 
stretching every nerve, and exerting every power, to obtain a 
wreath of flowers, which soon faded away. “ Now they do it 
to obtain a corruptible crown; but we, an incorruptible.” 



288 


THE BENEFIT OF INTEGRITY. 


How magnificent and sublime are the ends proposed to the 
Christian! “ The faith of the Gospel” is identified with our 

best interests. But 

“ A soul immortal, spending all her fires, 

Wasting her strength in strenuous idleness ; 

Thrown into tumult, raptured, or alarmed 
At aught this scene can threaten or indulge, 

Resembles ocean into tempest wrought, 

To waft a feather or to drown a fly.” 

The nature of this strife. It is a holy and honorable con¬ 
flict, and includes a defence of the doctrines of the Gospel from 
the corruptions of men—the development of its principles in 
the Christian character, and the diffusion of its truths in the 
world. How desirable is it that Christians should unite to¬ 
gether in their efforts to spread abroad the knowledge of 
Christ! What can one soldier do alone ? But an army may 
put the enemy to flight, and keep the country in safety. It is 
but a small portion of land that one laborer can cultivate ; but, 
by the combined energies of many, how much may be done in 
the production of the fruits of the earth! The ocean is com¬ 
posed of drops, and small atoms make the lofty mountain. 


August 27. 

THE BENEFIT OF INTEGRITY. 

“The integrity of the upright shall guide them.”—Prov. xi. 3. 

The verse out of which these words are selected, presents to 
our view a striking and affecting contrast. Here are two oppo¬ 
site characters, two separate courses, and two different results. 
While “ the integrity of the upright shall guide them, the per¬ 
verseness of transgressors shall destroy them.” Notice in the 
text 

The disposition of mind referred to. Integrity. Chris¬ 
tians are often spoken of as those that walk uprightly. Integ¬ 
rity is a principle which leads us, with the fullest determination, 
under all circumstances, and at all hazards, to do that which is 
right. Observe three things respecting the integrity of the 
upright. Its foundation is God's grace. His people are up¬ 
right in Christ, from the principles of renewed nature. Integ- 




JESUS THE PROPHET. 


289 


rity forms a part of tlie character of a good man. Its rule is 
God’s word. This is the standard to which we are to appeal 
in all cases of doubt or difficulty. “ To the law and to the tes¬ 
timony.” Its end is Gods glory. This should be like a cen¬ 
tral sun in the firmament of Christian experience, around which 
the whole system of duties should revolve. If God’s glory is 
our end, God’s favor shall be our reward. 

The BENEFICIAL EFFECTS RESULTING FROM IT. “ It shall 
guide them.” Henry observes, “his principles are fixed, his 
rule is certain, and therefore his way is plain.” It shall guide 
them in all their decisions. It shall lead them to adopt and 
pursue a right and conscientious course. Not to decide in any 
matter hastily, but after mature deliberation. In all their 
duties. These are many and various, referring to God, to the 
church, to their families, the neighborhood in which they live, 
and to society at large. In all their dangers. While in the 
world, we are never free from danger. Dangers lurk on every 
side ; but the integrity of the upright, while it guides, also 
preserves them. In the choice of society. How much of our 
comfort, usefulness, and respectability, depend on the selection 
of suitable companions! “ He that walketh with the wise 

shall be wise.” In the arrangement of domestic affairs. How 
many suffer in their character, comforts, and reputation, for 
want of a guide in their temporal concerns ! Let me desire 
above all things to have my heart renewed; and the posses¬ 
sion of a Divine principle will always be attended with the pur¬ 
suit of an upright course. 


August 28. 

JESUS THE PROPHET. 

“Of a truth this is the Prophet.”—John rii. 40. 

While some treated our Lord as an impostor and deceiver 
of the people, others acknowledged his Divine credentials, and 
received him as a true prophet. In contemplating the prophet¬ 
ical character of Christ, let us notice 

The subjects of his teaching. It consisted of several parts. 
There was 

The exposition of the law. He gave to the- people the ori¬ 
ginal intent of the lawgiver, in order to prepare their minds 

13 



290 


JESUS THE PROPHET. 


for the better reception of the Gospel. This is a model 
for all preachers. In the hands of Jesus, says one, the sci¬ 
ence of morality is simplified and complete; a single prohi¬ 
bition is so planted by him, that, like a piece of ordnance, 
it may be said to enfilade and sweep a whole territory of sin; 
nothing can come within its range without challenging its 
thunder and courting death. The proclamation of the Gos¬ 
pel. He came to unfold the riches of Divine grace, as dis¬ 
played in the recovery of lost and fallen man. The predic¬ 
tion of future events. He foretold accurately the destruction 
of Jerusalem, the dispersion of the Jews, false Christs, his own 
death and resurrection, and the scattering of his disciples. 

The character of his teaching. Observe 

Its authority. His hearers were particularly struck with 
this. “The people were astonished at his doctrine.” There 
was no timidity or hesitation about him. He was not to be 
diverted from his work by the mistaken kindness of his 
friends, or intimidated by the threatening of his enemies. 
He beautifully combined majesty with simplicity, severity 
with gentleness. 

Its efficacy. True, many of his hearers were only enraged 
and exasperated at him; but others were cut to the heart, 
and his words, like a two-edged sword, pierced them to the 
quick. 

Its perfection. After the revelation of the Gospel, we are 
to expect nothing further in reference to the way of salva¬ 
tion. It is the ministration of the Spirit, and Gospel times 
are “ the last times.” If there is not enough to make you as 
wise as angels, there is enough to make you wise unto salva¬ 
tion. If them is not enough to make you wise talkers, there 
is enough to make you holy fivers. 

Its confirmation. He proved his doctrine to be Divine 
by the holiness of his life, the miracles he performed, the 
fact of his death, and the triumph of his resurrection and 
ascension. If God has raised up such a prophet, let us sub¬ 
mit to his teaching. The best posture in which we can be 
found, is sitting at the feet of Jesus. 

From heaven he came, of heaven he spoke, 

To heaven he led his followers’ way; 

Dark clouds of gloomy night he broke,' 

Unveiling an immortal day. 


REASONS OF REJECTING CHRIST. 


291 


August 29. 

REASONS OF REJECTING CHRIST. 

“ And behold, the whole city came out to meet Jesus; and when they saw him, they 
besought him that he would depart out of their coasts.”—Matt. viii. 34. 

Were we to decide on our Lord’s worth and excellences, 
from the manner in which he was treated in this world, we 
should form a very incorrect estimate. We have here an ac¬ 
count of his visit to the country of the Gergesenes; where he 
cast out the devils with which two men who met him were 
possessed, into the herd of swine: verses 32-34. The char¬ 
acter given of the Gergesenes presents a true picture of the un¬ 
godly. Observe 

The reasons why the Saviour is rejected. Many come, 
as it were, to see Christ in the Gospel, influenced by curiosity 
or custom, who still reject him, and desire him to depart from 
them. One reason is 

Ignorance. Had the inhabitants of the country our Saviour 
here visited, known him in his worth and excellency, and the 
glorious design of his mission, they would have entreated him 
to stay, rather than have desired him to depart out of then- 
coasts. How often does the veil of prejudice and pride obstruct 
the vision of his transcendent excellences. 

Insensibility. I mean an insensibility of the danger to which 
they are exposed, and the safety provided in the Gospel. How 
awful the state, to be “ past feeling!” Impenitent sinners re¬ 
semble Jonah in the storm, sleeping when almost drowning 
If the sinner were aware of his danger, he would tremble for 
himself, and the state of his soul. 

Selfishness. The Gergesenes estimated the value of their 
swine more than their souls; so with many, the world is the 
great object of desire and delight. 

Unbelief. This is the deadly nightshade that grows in the 
polluted soil of the human heart, and while it deepens its roots 
and spreads its leaves, no plant of grace can thrive there. Be¬ 
ware, then, of rejecting Christ. We never hear that he visited 
the Gergesenes again ! If you will not hear when he speaks, 
he will not answer when you call. 

The Lord Jehovah calls; 

Be every ear inclined. 


292 


RECEPTION OF CHRIST. 


August 30. 

RECEPTION OF CHRIST. 

“ And, behold, the whole city came out to meet Jesus ; and when they saw him, 

they besought him that he would depart out of their coasts.”—Matt. viii. 34. 

It is said of Cato, who was Csesar’s bitterest enemy, that when 
he saw Caesar prevail, rather than fall into his hands, and stand 
to his mercy, he laid violent hands on himself, which Caesar 
hearing of, passionately exclaimed, “ O Cato! why didst thou 
envy me the honor of saving thy life ?” Do not sinners, by 
their rejection of Christ, act as if they grudged him the honor 
of saving their souls ? Let us contemplate 

The manner in which he should be received. 

Spiritually. Religion has not done much for you, if it has 
not altered the tone of your mind, and produced a change in 
your feelings. The law of God must be transcribed in your 
hearts, and Christ must be received into your souls. 

Joyfully. So did Zaccheus: “ he made haste, and came 
down, and received him joyfully.” How joyfully does the 
captive receive his liberty, the miser his gold, the merchant his 
cargo, the heir his estate, and the prince his crown! and should 
not the reception of Jesus be connected with joy ? 

Fully. He must be received in all the offices he holds, in 
all the relations he sustains, in all the ordinances he enjoins, 
in all the duties he inculcates, and in all the privileges he 
imparts. 

Speedily. How long has he stood knocking at the door of 
your heart—an attitude that intimates the readiness of his de¬ 
parture if you reject him ? Life has been termed the golden 
seed-time of an immortal year. By receiving Christ, the soil* 
of the heart is softened for the seeds of piety; the germ of 
grace shall expand till it shall be transplanted into a more con¬ 
genial clime. 

Continually. “To whom coming as unto a living stone.” 
There are new discoveries to be made, and fresh supplies to be 
received. This reception of Christ is in fact the business and 
blessedness of the Christian’s life. 

See, dearest Lord, our willing souls 
Accept thine offered grace. 


FORSAKING THE FOOLISH. 


293 


August 31. 

FORSAKING THE FOOLISH. 


“ Forsake the foolish, and live.”—Prov. ix. 6. 

The book of Proverbs contains a vast fund of useful maxims 
and sententious sayings, easily retained in the memory, and 
suited to all classes of character. Here is a short, but interest¬ 
ing portion. Observe 

The society you are to avoid. “The foolish.” The 
wicked are so called to distinguish them from the righteous, 
who are designated “ wise.” Their folly is shown in trifling 
with the interests of the soul. They act as absurdly as the in¬ 
dividual who should bestow all his pains to embellish a cas¬ 
ket, while he cared not if the diamond it contained were lost. 
Their folly is shown in neglecting the means of religious im¬ 
provement. These are placed within their reach; but they 
would rather be drowned in perdition than embark in that 
vessel that is bound for the shores of Canaan, guided by a 
heavenly Pilot, and wafted by the gales of the Spirit’s influ¬ 
ences. Their folly is shown in pureuing an ungodly course. 
The w r ay of transgressors is hard; what, then, will the end be ? 

The determination you are to make. “ Forsake the 
foolish.” We must not choose their company. You may 
know a man by the society he keeps. It was said of the per¬ 
secuted apostles, “Being let go, they went to their own - com¬ 
pany.” So it will be with Christians; their lawful avocations 
in the world are cords that often unite them for a time to the 
ungodly, but when the business is transacted, being let go, they 
will go to their own company; and when the silver cord of 
life shall be broken, and they shall be let go from this world, 
they shall go to their own company in heaven. Again, with 
regard to the foolish, we must not imbibe their notions, because 
these are contrary to Christian principles. We must not imitate 
their example. Dare to be singular, and come out from among 
them. 

The advantages you shall obtain. “ And live.” It is 
often the means of prolonging natural life; for “ the wicked 
shall not live out half his days.” It is necessary to the enjoy¬ 
ment of spiritual life—the life of God in the soul; a life of 
peace, respectability, usefulness, and devotedness to God. It 
conducts to eternal life. If we forsake not the foolish here, we 


294 


THE INSTRUMENT OF REGENERATION. 


must share in their everlasting condemnation. How important 
is decision of character in religion! 


September 1. 

THE INSTRUMENT OF REGENERATION. 

“ Of hia own will begat he us with the word of truth.”—James i. 18. 

These words present before us three things concerning the 
regeneration of believers. The fact of it, they are begotten; 
the source of it, “ of his own will begat lie usthis excludes 
human merit, and ascribes our salvation to free and sovereign 
grace. The instrument employed is “the word of truth.” 
This is one of the designations given to the Gospel. Let 
us consider 

The instrument itself. It has many properties. 

It is not a natural instrument. It does not operate by any 
natural efficacy, as food nourishes, as the sun shines, or as the 
wind blows; if it were thus natural, it could not be of grace: 
and it could never be employed without its designed effect 
being produced, as the sun, wherever it shines, imparts light, 
and sheds its genial influence on those who are beneath its 
rays. 

It is an appointed instrument. Rom. x. 14-17. The waters 
of the sanctuary run through the channel of the Gospel. Here, 
in the word of truth, God has fixed his power, that is, here he 
will exert it; for “ it is the power of God unto salvation to 
every one that believeth.” 

It is a necessary instrument. Destitute of divine revelation, 
what can we know of the character, perfections, and government 
of God, and of the important duties and final destinies of man¬ 
kind ? 

It is but an instrument. The power and efficacy are from 
God. The word exhibits Christ, the Spirit enables us to re¬ 
ceive him; the word shows us his excellence, the Spirit leads us 
to admire it; the word declares the promises, the Spirit helps 
us to plead them; the word makes known to us the way, the 
Spirit enables us to walk in it; the word is the seed of the 
Spirit, the Spirit is the quickener of the word. 



THE DIGNIFIED APPELLATION OF CHRIST. 


295 


The mode of its operation. 

It works on the mind by enlightening it. The word of truth 
is the book out of which we are taught, the Spirit of truth is 
the teacher who instructs us. 

It operates on the conscience by convincing it. It discovers 
to us the evil of sin, the depravity of our hearts, and the suit¬ 
ableness of Christ. It shows us the rocks, shelves, and quick¬ 
sands, which endanger the ocean of life, and is a compass to 
steer us to the haven of rest 

It acts on the soul by converting it. We are said to be sanc¬ 
tified through the truth, born again of the incorruptible seed of 
the word ; it is a hammer that breaks the rocky heart, a sword 
that pierces the inmost soul, a light that penetrates the darkest 
mind. May all these important ends be answered in our ex¬ 
perience. 


September 2. 

THE DIGNIFIED APPELLATION OF CHRIST. 

“ The Lord of glory.”—1 Cor. ii. 8. 

This is spoken of our Lord Jesus Christ, and we may observe 
it in two things. 

His essential Godhead. “ The Lord.” This term, given 
to Christ in the New Testament, is of the same signification as 
Jehovah in the Old Testament; it intimates that he is self- 
existent and independent without beginning or ending, and the 
cause of existence to all creatures. Here we have an unan¬ 
swerable argument against those who deny Christ to be the 
Supreme God. We find the same honor and adoration jointly 
paid both to the Father and the Son, without any distinction or 
disproportioned respect. Christ is called Lord, because all the 
blessings of salvation are lodged in him as precious treasures 
in a storehouse; and because he has authority to confer them 
on sinners. 

His dignified appellation. “The Lord of glory.” Why 
is he so called ? 

Because as Mediator he is exalted to a state of unspeakable 
glory and honor at the Father's right hand. This is the reward 
of his sufferings and death—“ the joy set before him,” in the 
anticipation of which he endured so much. 



296 


THE RESULTS OF CHRIST’S DEATH. 


Because he is the giver-of all that glory or excellence which 
any of his creatures possess. He is so, with regard to the 
natural, moral, spiritual, and celestial world. The holiness of 
saints and angels is the brightest ornament and chief excellence 
of their nature; and from whom do they receive this exalted 
gift, but from the Lord of glory ? 

Because his glory is continually being manifested. There is 
a perpetual emanation of it both in heaven and on earth. In 
this world the glory of Christ shines immediately through his 
word as a glass, 2 Cor. iii. 18; but in heaven it shines immedi¬ 
ately on the whole of the redeemed, which is the very soul of 
their happiness, Isa. lx. 19, 20. 

Because everything pertaining to him is glorious. His per¬ 
son, perfections, throne, apparel, attendants, and fame, are glo¬ 
rious. What are sparkling gems and diamonds, the starry 
heavens, or the brilliant sun, compared with the glory of Jesus ? 
We cannot gaze on it without borrowing its splendor; our 
features are covered with its bright emanations; and then, like 
one who has looked on the meridian sun, we find a dulness on 
all surrounding objects. 


September 3. 

THE RESULTS OF CHRIST’S DEATH. 

“The death of the cross.”—Phil. ii. 8. 

One powerful objection among Jews and infidels against the 
Christian religion is, that its founder was treated with the great¬ 
est contempt while he lived, and was put to the most ignomin¬ 
ious death ; but this fact, so far from being an argument against 
the truth and excellence of Christianity, is a strong evidence in 
favor of it. Had our Saviour died as a prince in his palace, or 
had he expired as a famous general in the field of battle, at the 
head of a gallant army, the Christian religion would have 
wanted one of its leading characteristics; and the wisdom and 
power of God would have been less visible in gathering the 
nations to the blessed Shiloh. Let us view 

The results of our Saviour’s crucifixion. By the death 
of the cross, 

He achieved a complete victory over Satan. The old dragon 



KNOWLEDGE OF TIIE CHANGE. 


297 


and his agents, who were precipitated from the lofty heights of 
heaven’s battlements to the lowest hell, had obtained an almost 
universal dominion over our lost and ruined world: this evil 
angel had heard that the Lord of glory was about to invade 
his dominions, and overthrow his kingdom. Alarmed at the 
signs of his approach, they made all necessary preparations to 
repel the attack and maintain their ground. It was a wondrous 
spectacle to see the despised Galilean turn all the artillery of 
hell against itself, and through death destroy him that had the 
power of death, that is, the devil. 

He accomplished a perfect salvation for man. A salvation 
the blessings of which are divine in their origin, inestimable in 
their sweetness, countless in their number, immutable in their 
character, free in their bestowment, and holy in their tendency. 

He secured the highest glory to God. All the perfections of 
the Divine character shine with glory and grandeur around the 
cross. “ The light of the sun,” says an old divine, “ is always 
the same, but it shines brightest to us at noon: the cross of 
Christ was the noon-tide of everlasting love, the meridian splen¬ 
dor of eternal mercy; there were many bright manifestations 
of the same love before, but they were like the light of the 
morning, that shineth more and more unto the perfect day, and 
that perfect day was when the Lord of glory hung upon the 
cross.” How happy are those that are interested in the death 
of Christ! 


September 4. 

THE CHRISTIAN’S KNOWLEDGE OF HIS CHANGE. 

“ One thing I know, that, whereas I was blind, now I see.”—John ix. 25. 

In the context we have an interesting account of a miracle 
our Saviour performed, in giving natural sight to a man bom 
blind; but no less a power is exerted on every believer, in the 
communication of spiritual vision. We may view the text as 
the Christian’s exclamation. It is the language of 

Humble confession. “ I was blind.” Our state by nature 
is one of mental, moral, and spiritual darkness. Unbelievei*s 
are blind with regard to God. What mistaken views have they 
of the Divine character and government! With regard to 
13 * 



298 


KNOWLEDGE OF THE CHANGE. 


themselves—let me appeal, Christians, to your past condition. 
You formed a wrong estimate of yourselves; you did not see 
the evil of sin; you were blind to the value of the soul, and 
the preciousness of Christ. But let us consider the text as the 
language of 

Grateful acknowledgment. “ I see.” Observe 
The objects it includes. What do you see? Things you 
never witnessed before ? sin in its vileness, yourself in your un¬ 
worthiness, Satan in his craftiness, the heart in its deceitfulness, 
the world in its emptiness, God in his glory, Christ in his fulness, 
the Spirit in his operations, the soul in its value, ordinances and 
providences in their designs, life in its shortness, time in its un¬ 
certainty, and eternity in its realities. Hereafter you shall see 
greater things than these. This is only the commencement, 
what shall the consummation be ! 

The effects it produces. There will be an open avowal, as it 
was in the instance before us : you will, if you are the subjects 
of this vision, look beyond means and instrumentality to Christ 
as the Author of it. There will be joy and gratitude, a desire 
for the increase of knowledge, and sympathy for, and exertions 
on behalf of those who are spiritually blind. 

Holy confidence. “ I know.” The Christian knows the 
change he has felt, and this in two ways:— 

By his own experience. “ He that believeth hath the witness 
in himself.” If we can testify the fact of his change, the pre¬ 
cise season, means, or manner of it are unimportant. Who 
knows, says a living writer, precisely when the day begins, or 
which are the first beams that reach our horizon ? Yet one 
thing we know, the sun is rising, it is dawn, it is day. Who 
perceived when he first began to live naturally ? yet we know 
we have a being. It is the reality , not the instrumentality , 
that most concerns us. But it is known also 

From the Spirit's testimony. How delightful is it when this 
is felt and enjoyed! The subject shows the degradation of 
human nature, it is a state of blindness; it stamps an impor¬ 
tance on means, Jesus spat on the ground, made clay of the 
spittle, and anointed the eyes of the blind man ; and it confirms 
the Godhead of the Saviour. 

To mine illumined eyes display 

The glorious truth thy words reveal; 

Cause me to run the heavenly way; 

Make me delight to do thy will 


THE CRUCIFIXION OF CHRIST. 


299 


September 5. 

THE CRUCIFIXION OF CHRIST. 

“They have crucified the Lord of glory.”—1 Cor. ii. 8. 

We may from these words notice 

The fact of our Saviour’s crucifixion. The death of 
the cross was a violent death. Under the Jewish dispensation, 
no animal that died of itself was offered in sacrifice to God; so 
Christ, the great Antitype, died not of disease or of old age, 
but by the hand of violence, and in the flower of life. He was 
cut off out of the land of the living. The Rose of Sharon was 
plucked in its perfection, and the Lily of the Valley was cut 
down in the midst of its bloom, beauty, and fragrance, that it 
might be to the Lord for a sweet-smelling savor. Christ died 
on a cross, to fulfil the types in the Old Testament. As Isaac 
walked to mount Moriah, with the wood on his shoulders, so the 
Son of God carried his cross as he went to mount Calvary. 
Another lively type of the crucifixion of Christ we have in the 
brazen serpent. 

The reasons of our Saviour’s crucifixion. 

Ignorance. “ Had they known it,” says the apostle, “ they 
would not have crucified the Lord of glory.” They were ig¬ 
norant of the greatness of his character, and the importance of 
his mission. His glory, though partially concealed by the veil 
of humanity, was displayed; but their eyes were blinded. Is 
it not the case now with those who despise the Gospel, aud cru¬ 
cify to themselves the Son of God afresh ? 

Enmity. Why did they transfix the Son of God on the 
cross ? We answer in the language of the apostle, “ Because 
the carnal mind is enmity against God.” 

Unbelief. In the face of all the evidences which our Lord 
gave of his eternal power and Godhead, they refused to give 
credence to him, and treated him as a deceiver, who wished to 
impose upon the credulity of mankind. Though the crucifixion 
of Christ was the worst act that was ever perpetrated on the 
theatre of our world, yet it was overruled by the power and 
wisdom of Jehovah, to bring about the most glorious results. 

“ Hail! hallowed cross, accursed no more; 

Rich tree of life to all our race; 

Blest tree of Paradise, which bore 
The choicest fruit—the gift of grace.” 


300 


HUMAN MERIT DISCLAIMED. 


September 6. 

HUMAN MERIT DISCLAIMED. 

“ And have no confidence in the flesh.”—Phil. iii. 3. 

The sentiment of the apostle here is simply this—we re¬ 
nounce all dependence upon what we have done, and can do, in 
performing the righteousness of the law by natural principles, 
which for their corruption and weakness may be styled flesh. 
The believer has no confidence 

In his external church privileges. Many erroneously 
imagine that these will entitle them to the favor of God, as they 
make a distinction between them and others; their baptism, 
church membership, and admission to the Lord’s table, are 
the grounds of their confidence; but it is not so with the 
Christian. 

In his negative righteousness. That is, a freedom from 
gross immoralities, which the apostle calls “ the corruption that 
is in the world through lust.” Though we live moral lives, and 
act with such kind and amiable dispositions towards our fellow- 
creatures, as to gain the good-will and applause of all around 
us ; yet if we have no other foundation on which to build our 
hopes for eternity, we have no scriptural ground for the hope of 
salvation. 

In his knowledge. In this state of weakness and imper¬ 
fection, our knowledge is limited, and our views contracted. 
There is a wide prospect yet unseen, a great space yet undis¬ 
covered. No Christian has ever attained to the landmark on 
which is inscribed “ perfectand shall we have confidence in 
our knowledge ? 

In his duties. Some would make these a ladder by which 
to ascend to heaven; we are allowed to regard them as a ladder 
to the cross, and that itself is the only ladder to heaven. We 
must learn to use religious duties without resting on them : 
though the dove in the deluge used her wings, yet she did not 
trust in them, but in the ark; so should we engage in duties, 
but confide in Jesus alone. 

In his graces. These are precious, and render the soul like 
God; but this gold will not abide the fiery test in the furnace 
of the law, because at its highest pitch it is, and necessarily must 
be, attended with numerous imperfections. Is not our faith weak 
as a bruised reed, and tainted with unbelief ? Is not our love 


THE GLORIOUS CHANGE. 


801 


frequently as a smoking flax, ready to bo entirely extinguished 
in oblivion ? Are not insincerity and hardness of heart mingled 
with our repentance ? Let us be thankful there is such a foun¬ 
dation on which we may with confidence build, and be ever 
looking unto Jesus. 


September 7. 

THE GLORIOUS CHANGE. 

“ They shall hunger no more, neither thirst any more, neither shall the sun light 
on them, nor any heat.”—Rev. vii. 16. 

Everything in nature has its commencement, its progress, 
and its end. The flower that charms with its beauty, and dif¬ 
fuses its fragrance around, buds, blooms, withers, droops, and 
dies. The trees of the forest, on whose wide-spreading branches 
the birds of the air lodge and find shelter, ascend from the 
ground, establish their roots in the earth, decay, wither, and die. 
The planets that shine so beautifully in their orbits, and be¬ 
spangle the firmament with their brightness, go on at the com¬ 
mand of the great Creator, but shall one day fall from heaven. 
The sun, that has for near six thousand years imparted its en¬ 
lightening and genial influence to our world, shall grow dim 
with age, and be turned into darkness. The'world itself shall 
come to an end, its fabric shall burst at the sound of the arch¬ 
angel’s trumpet How beautiful was its youth in paradise ! how 
wonderful its maturity at the death of Christ ! how bright its 
evening in the millennial glories of the Redeemer! how tre¬ 
mendous its dissolution when heaven and earth shall pass 
away ! But there is a world of peace, where the principles of 
corruption and decay are unknown, and of this our text speaks. 
Contemplate here 

A glorious change. Heaven is sometimes described nega¬ 
tively, or by what it is not, and at other times positively, or by 
what it is. The description before us is negative. 

Freedom from want. “ They shall hunger no more, neither 
thirst any more.” What a wonderful change shall be produced 
on the body at the resurrection ! And this must necessarily be 
the case, or it could not be capacitated for the enjoyment of 
heaven. Mark the attributes by which the corporeal part of 



302 


PATIENCE IN TRIALS. 


our nature is distinguished, and the change by which it shall be 
characterized. “ He shall change our vile bodies.” The plain 
and simple meaning of the expression of the text is, that the 
glorified spirits above shall have all their desires granted, and 
know no want. 

j Release from pain. 11 ISTeither shall the sun light on them, 
nor any heat.” Doddridge renders this, “ Nor shall the scorch¬ 
ing rays of the sun fall upon them, nor any other inconvenient 
and disagreeable heat.” There shall be nothing in that world 
of happiness to deteriorate from the saints’ enjoyment. There 
shall be nothing to hurt or vex the mind, nothing to mar or 
disturb the peace. Let the inquiry often dwell upon my 
thoughts, “ Who shall ascend unto the hill of the Lord ?” 


September 8. 

PATIENCE IN TRIALS. 

“Patient in tribulation.”—Rom. xii. 12. 

The Church grows by tears, and withers by smiles; God’s 
vine thrives the better for pruning. Queen Elizabeth is re¬ 
ported to have said, the skill of a pilot is best known in a storm, 
the valor of a soldier in the field of battle, and the worth of a 
Christian in the time of trial. Let us view 

The nature of the Christian’s trials. “ Tribulation” is 
often spoken of as his lot in this world; and it is of two descrip¬ 
tions :— 

Common. Man is said to be born to trouble as the sparks 
fly upward ; the world is a wilderness of thorns and briers, and 
not a garden of beautiful flowers. 

Peculiar. I mean trials peculiar to, and inseparable from, 
the Christian life. It is an easy thing to go with the stream of 
sinful custom and fashion, but to sail against it exposes us to 
continual opposition. 

The manner in which they are to be borne. We must 
be “ patient in tribulation.” 

How is this patience to he exercised ? So as to bear our 
trials without murmuring; so as not to despair of deliverance ; 
to remember from whom they come, and for what they are de- 



UNBELIEF. 


303 


signed ; and that this has been the common lot of Christ’s fol¬ 
lowers in every age. 

What are its advantages ? The discovery of sin; the im¬ 
provement of grace; the manifestation of our sonship; deliver¬ 
ance fi'om the world’s condemnation; and preparation for eter¬ 
nal glory. Thus God gives grace in the day of conversion, and 
tries it in the period of affliction. We are chastened of the 
Lord, that we should not be condemned with the world. By 
this God separates the sin that he hates from the soul that he 
loves. 


September 9. 

UNBELIEF. 

“ But there are some of you that believe not.”—John vi. 64. 

The chapter from which these words are selected, contains 
our Lord’s celebrated sermon on himself as the bread of life. 
This was a doctrine at which the Jews stumbled, because they 
were destitute of that spiritual perception, by which alone they 
could discern the beautiful and interesting representation. Let 
us view 

The affecting truth recorded. Who are they that be¬ 
lieve not ? 

Those that discover a spirit of indifference. When the Gos¬ 
pel is not valued above everything else, and its blessings sought 
after with intense anxiety and earnestness, it is not rightly 
believed. 

Those that live in the neglect of religious duties. There are 
many duties connected with godliness, in the neglect of which 
it is impossible for a true believer to live. There are some who 
habitually absent themselves from the house of God, and yet 
profess to believe in the truths and doctrines of Christianity; 
but whatever they may pretend, they are only practical atheists. 

Those that yield to despair. The Christain has his doubts 
and fears ; but when there is a constant discrediting of the truth 
of the Gospel, this is unbelief. We should beware of the two 
extremes, presumption and despair.—Be not high-minded, but 
fear. 

The reasons that may be assigned. 



304 


our lord’s appeal to the disciples. 


Insensibility. The man who knows and feels his lost estate, 
will not be long before he seeks to remedy it. There must be 
conviction by the law, before there is conversion by the Gospel. 

The pride of reason. This made the Greeks count the Gos¬ 
pel foolishness; they could not imagine how there could be a 
system of religion, without bearing some affinity to the false 
principles they entertained in their minds. Reason cannot 
comprehend the unbounded essence of the Deity, no more than 
a man near the sun could grasp it in his arms; neither, can 
reason understand all the revelation of God, more than an indi¬ 
vidual can inclose all the beams of the sun in his eye. We 
have natural proofs of the being of a God, but we have not 
capacities to comprehend the infinite perfections of his nature. 
When reason is lost in its upward flight, let faith lay her hand 
upon Scripture, and say, “ Yea, let God be true, and every man 
a ligy.” 


September 10. 

OUR LORD’S APPEAL TO THE DISCIPLES. 

“ And he said unto them, When I sent you without purse, and scrip, and shoes, 
lacked ye anything? And they said, Nothing.”—Luke xxii. 35. 

This appeal was made by Christ immediately after the cele¬ 
bration of the Passover with his disciples. Note 

Our Lord’s inquiry. Let us view 

The commission given. “ I sent you.” The first propaga¬ 
tors of Christianity were sent with no recommendation from the 
princes and rulers of this world, or authority from the chief 
priests, scribes, and Pharisees. It was enough that Jesus sent 
them. Their commission was divine, full, important, honor¬ 
able, and unlimited. God now sends his ministers. 

The condition stated. “ Without purse, and scrip, and 
shoes.” Their condition was humble and lowly, and they were 
taught to have a nobler object of pursuit in view than the accu¬ 
mulation of money, and the adorning of their bodies with fine 
raiment. Their lowly circumstances led them to a daily de¬ 
pendence on the providential care and undeserved goodness of 
God. 

The question proposed. “ Lacked ye anything ?” The Al- 



THE PRECIOUSNESS OP FAITH. 


305 


mighty said to Moses, “These forty years the Lord thy God 
hath been with thee ; thou hast lacked nothing.” Christian, 
this question is proposed to you. You are in the wilderness; 
has not God led, fed, and clothed you? Perhaps you have 
been for many years in the way; have you lacked anything ? 
Has he not given you wisdom, direction, peace, joy, strength, 
and every needful grace ? 

The disciples’ reply. “ And they said, Nothing.” They 
were, doubtless, deprived of many comforts and enjoyments 
they might otherwise have possessed; but that was nothing. 
They lacked the kindness, respect, and attentions of the great, 
but that was nothing; they rejoiced that the poor had the 
Gospel preached to them. It is a good remark of Gurnall’s, 
Take contentment from godliness, and you take one of the best 
jewels away she wears in her bosom. Let me learn, in what¬ 
soever state I am, therewith to be content. 


September 11. 

THE PRECIOUSNESS OF FAITH. 

“ Precious faith.”—2 Pet. i. 1. 

Our present state of existence excludes from our view the 
glorious realities of the future world; but the Gospel calls on 
us to believe, though we see not; and on this ground we estab¬ 
lish the necessity of faith. In what respects may it be styled 
“ precious ?” 

In its nature. The Christian’s faith is denominated saving, 
in opposition to that which is nominal. It is a grace of the 
Spirit; it is not in our nature to believe we are bora with evil 
hearts of unbelief. It is the mind’s persuasion of its wants, and 
firm reliance on the Saviour’s fulness. But it is called precious, 
not only for the excellency of its nature, but because of 

Its scarcity. It is uncommon ; how few possess it! Thus 
it is said in 1 Sam. iii. 1, “ The word of the Lord was precious 
in those daysthat is, it was scarce; “ there was no open 
vision.” “ Many are called, but few are chosen.” 

In its source. Three things plainly show the divine origin 
of faith : the testimony of Scripture; the inefficiency of human 
pow T er; and the subjects on whom it is wrought. You may 




300 


THE GLORIOUS OBJECT AND OFFICE. 


just as well attempt to still the raging of the tempestuous 
ocean, as by human instrumentality alone, to turn a sinner 
from the error of his ways. 

In its object. It looks to Jesus, and unto them which be¬ 
lieve he is precious. Faith is the faculty of vision to the soul; 
it is the eye that beholds the Saviour. It is like the micro¬ 
scope that distinguishes hidden charms, and presents to our 
mind those excellences which lie undiscovered to the eye of 
reason. 

In its effects. By faith we are said to be justified and 
sanctified. It is precious, as it is the bond of our union to 
Christ. It is the hand that receives, as well as the eye that 
beholds, the Redeemer. It is precious in the effects it pro¬ 
duces, in sorrow and trial; and in the supports it yields in 
death. Through faith, says one, the world, and all its vanities, 
like the retiring tide, recede from the heart; while the joys of 
God’s salvation flow in, and fill the soul with substantial and 
satisfying delights. 


September 12. 

THE GLORIOUS OBJECT AND OFFICE. 

“For the Lamb which is in the midst of the throne shall feed them, and shall lead 
them unto living fountains of waters; and God shall wipe away all tears from their 
eyes.”—Rev. vii. 17. 

We have here a glorious object, and a glorious office; let us 
look at each of them. 

A glorious object. “ The Lamb which is in the midst of 
the throne.” This is none other than the Lord Jesus Christ, 
who is emphatically called “ the Lamb of God.” He was typi¬ 
fied by the lambs that were offered under the Jewish dispensa¬ 
tion ; thus his atonement was set forth. Look at his exalted 
station, “ in the midst of the throne.” This bespeaks his Divin¬ 
ity, he is equal with God; his authority, he is on a throne , 
exalted as a Prince ; his pre-eminence, he is in the midst of the 
throne, as the grand object of attraction ; drawing every eye, 
filling every heart, employing every tongue. 

A glorious office. It is threefold. What shall Jesus do 
for his people above ? 

He shall feed them. He does so now—but how? He 



THE ENEMY. 


307 


gives his word, his promise, his grace, his providence, yea him¬ 
self. Here he leads them in the green pastures of divine ordi¬ 
nances, and beside the still waters of the sanctuary; but in 
heaven he shall regale them with the fruits of paradise, and 
the streams of the crystal river. 

He shall lead them. The blessings of grace, as well as the 
provisions of glory, are often compared to water, streams, rivers, 
and fountains. Here we have a very expressive description, 
“ Living fountains of waters.” This is descriptive of the pure, 
reviving, and filling nature of the enjoyments of heaven. Jesus 
is our Leader both in the vale of tears, and on the mount of 

j°y- 

He shall comfort them. “And God shall wipe away all 
tears from their eyes.” The present state is one of sorrow and 
tears, but it shall not be so in heaven. The teal’s of repentance 
shall be wiped aw r ay, for there shall be no more sin ; the tears 
of grief shall be wiped awJy, for there shall be no more sorrow; 
the tears of bereavement shall be wiped away, for there shall 
be no more separation. Is Jesus in the midst of the throne in 
glory ? Then he should be in the midst of my heart, reigning 
supreme over its powers and passions. 


September 13. 

THE ENEMY. 

“ When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a 
standard against him.”—Isa. lix. 19. 

When a nation is invaded by a numerous and powerful 
enemy, the sound of the trumpet heard, the alarm of war given, 
and nothing is expected but immediate death or perpetual sla¬ 
very ; how every heart is gladdened, and every eye sparkles 
with joy, when a mighty and merciful prince comes to their 
relief with an army of courageous soldiers! The Christian is 
sometimes placed in similar circumstances, but he has a great 
and glorious Leader. Observe 

The enemy. Who are the enemies of the Church ? 

Satan. He is the accuser of the brethren, the great adver¬ 
sary of souls. This enemy is always more ready to attack the 
Christian after he has been admitted into close communion 



308 


THE ATTACK. 


with God. Thus Peter denied his Lord after he had been 
celebrating the last supper; and Paul was buffeted after he 
had been caught up to the third heaven. 

Sin. This is the common enemy of all believers. It is a 
crafty enemy. “ The heart is deceitful above all things.” It is 
a covetous enemy. It will not be satisfied with the possession 
of one faculty of the soul, or one member of the body, but has 
extended its tyrannical reign over all the members of the one, 
and all the faculties of the other. It has obscured the under- 
, standing, degraded the affections, perverted the will, and filled 
the heart with enmity against God. 

Wicked men. The seed of the woman, and the seed of the 
serpent, have always been at enmity with each other. Abel had 
a cruel brother Cain, who slew him. Esau was at variance 
with Jacob. The Israelites were persecuted by the Egyptians. 
There was Pharaoh with his cruel counsellors; Goliath with 
his army of Philistines; Sennacherib, king of Assyria, with his 
blaspheming Rabshakeh. The primitive Christians had their 
enemies. How much opposition did the apostles meet with in 
their labors to promote the triumphs of the cross ! “ Yea, all 

that will live godly in Christ Jesus must suffer persecution.” 
What need is there for watchfulness and prayer on the part of 
the Christian ? Let us rejoice in the provisions made for this 
warfare, and the promises of final success. 


September 14. 

THE ATTACK. 

“ When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a 
standard against him.”—Isa. lix. 19. 

Without any prefatory remarks, we proceed to notice 

The attack. “When the enemy shall come in like a 
flood.” Let us 

Explain the metaphor. It implies incursion. The enemy 
will not stay without the walls of the Church, as in the besieg¬ 
ing of a city, but actually enters. Satan comes into the fam¬ 
ilies of Christians, and kindles the fire of strife. He enters 
the closet, the sanctuary. He comes into the hearts of God’s 
people. It implies multiplicity. A flood of water consists of 



THE DEFEAT. 


309 


many drops. How numerous are the Christian’s enemies! 
The seed of the serpent is more numerous than the seed of 
the woman. It implies unity. As drops of water in a flood 
are closely connected together, and run into the same channel, 
so Satan and his hellish crew are united in their opposition to 
the Captain of our salvation and his royal army. Whatever 
jarring and strife exist among the followers of the dragon, yet 
they are as one man in their opposition to the Church of 
Christ. We have instances in proof of this, both in sacred 
and profane history. It implies violence. The waters of a 
flood are rapid in their motion, and have great strength. Satan 
is sometimes violent in his attacks on the Christian, so that, if 
it were possible, he would cany him in the streams of apostasy 
to the very gulf of perdition. Let us now 

Illustrate the truth. When does the enemy come in like a 
flood ? When ignorance abounds in the Church. How many 
have grown gray under the means of grace, and yet are but 
children in knowledge! When erroneous doctrines are taught. 
We talk about the increase of popery in our land, but w r e have 
not far to go to hear popish doctrine in protestant assemblies. 
Where salvation by human merit is taught, there is the essence 
of popery, and the grand pillar on which the man of sin rests. 
When infidelity prevails. This is a deadly, poisonous weed, 
that grows very luxuriant even in favored Britain: may the 
Lord help his servants in endeavoring to root it up; and on 
the soil where it has flourished, may there be planted the tree 
of life, whose wide-spreading leaves shall heal those that have 
been distempered by it! 


September 15. 

THE DEFEAT. 

“ When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a 
standard against him.”—Isa. lix. 19. 

“All harmonious sounds,” says Bishop Hall, “are ad¬ 
vanced by a silent darkness; and the Gospel never sounds 
so sweetly as in the night of persecution, or of our own pri¬ 
vate affliction.” The passage before us is an harmonious 
note struck from the chord of Scripture, which must vibrate 



310 


THE DEFEAT. 


delightfully with every Christian’s heart. We proceed to 
notice 

The defeat. When has the Spirit of the Lord lifted up 
a standard against the enemy ? He did so 

At the fall. When the serpent seduced our first parents to 
sin, the enemy gained ground, and came in like a flood. Then 
for a moment there was joy in hell; Satan and his crew 
thought they had baffled the designs of the Almighty, with 
regard to the universe he had made, and man whom he had 
created. But this joy was only like a flash of lightning, dart¬ 
ing from one part of the firmament to the other, and in a mo¬ 
ment lost in darkness; for the fight of the glorious Gospel 
soon broke forth, and a standard was lifted up in the first prom¬ 
ise. Surely this came like a thunderbolt on the old dragon, 
and left him in despair. 

At the crucifixion of Christ. The enemy seemed to come 
far into the Church when they murdered her glorious Head; 
but through death he destroyed him that had the power of 
death. Behold the Saviour on the cross, bowing his head, and 
giving up the ghost,—then the enemy came in like a flood: 
see him rising from the tomb,—then the Spirit of the Lord 
lifted up a standard against them. 

At the Reformation. What an overwhelming flood was 
there when Antichrist prevailed! but what a standard did God 
lift up, when he employed Luther and the glorious company of 
the Reformers to go forth against the enemy; and when he 
put it into the hearts of the kings of the earth to cast off their 
subjection to Romish bondage ! The man of sin was in the 
height of his power, and saying, “I shall never be moved.” 
The noble army of martyrs went forth to battle in God’s name, 
gave the enemy a death-blow, and thus defeated the design of 
Satan, and saved the Church. 

In the experience of every Christian. Can you not refer 
to times of distress, when God has graciously and wonderfully 
appeared on your behalf ? How often has the standard been 
raised! Be not afraid of*the flood of inward corruption and 
outward trial. God is on your side. 

Trust him, ye saints, in all your ways; 

Pour out your hearts before his face ; 

When helpers fail, and foes invade, 

God is our all-sufficient aid. 


GOD OUR ROCK. 


311 


September 16. 

GOD OUR ROCK. 

“He is the Rock, his work is perfect: for all his ways are judgment.”—Deut. 
xxxii. 4. 

It is the greatest blessing to possess a right and proper 
knowledge of God. “ This is life eternal.” The Almighty is 
often spoken of in the way of figurative description. He is so 
in the text. Observe 

His character. “ Ho is the Rock.” What does it denote 
as applied to God ? 

His immutability. How firm and unmovable does the 
rock remain amid the foaming billows ! God is immutable in 
his nature, designs, and purposes, covenant, and promises. “ He 
is the same, and his years cannot fail.” Let us build on him, 
flee to him, and hide in him. 

His duration. The existence of man in this world may be 
compared to the running of the stream; there are continually 
fresh drops of water, so one generation passeth away, and 
another cometh ; but he is a Rock, firm, immutable, eternal. 

His tvork. “ His work is perfect.” Nothing but perfection 
can emanate from him. His work of creation is perfect. How 
fair and beautiful was all nature when it first came from the 
Creator’s hands ! He pronounced it to be very good; but the 
introduction of sin has produced confusion and disorder. His 
work of providence is perfect. It is a vast machine, every 
wheel of which is revolving in its proper place, turned by his 
hand and guided by his eye, although there is many a complex 
movement we cannot understand. His work of grace is perfect. 
What lovely harmony appears in human redemption!—the 
Lord will perfect that which concerns his people. 

His ways. “For all his ways are judgment.” That is, 
they are in strict accordance with justice. This is the case with 
regard to his pardoning believers. Mercy is not shown at the 
sacrifice of justice. All his ways with his people are judgment; 
and ere long they will acknowledge, “ Just and right are all 
thy ways, thou King of Saints.” His punishing sinners. Those 
who die impenitent can never charge the Almighty with injus¬ 
tice. Let me earnestly desire an interest in God as my Rock, 
believe in the perfection of his works, and the justice of all his 
ways; and, viewing the transitory nature of all earthly objects, 
exclaim, “ The Lord liveth, and blessed be my Rock !” 


312 


Christ’s intercessory prayer. 


September 17. 

CHRIST’S INTERCESSORY PRAYER. 

« These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the 
hour is come; glorify thy Son, that thy Son also may glorify thee.”—John xvii. 1. 

Our Saviour bad now finished his farewell sermon to his 
disciples, recorded in the preceding three chapters of this 
Gospel, and to this the evangelist alludes when he says, “ These 
words spake Jesus.” The text is a part of Christ’s Intercessory 
Prayer, which may be considered as a standing monument of 
his affection to the Church, and a pattern of his prevailing 
intercession in heaven. Observe 

The gesture he used. “ He lifted up his eyes to Heaven.” 
Gestures are actions suited to the feelings and dispositions of 
the mind. Our Lord’s expression or gesture teaches us three 
things. 

To cultivate reverential feelings. In all our approaches to 
God, we must remember his greatness, his glory, and his 
majesty; and contrast with it our own insignificance and un¬ 
worthiness. 

To cherish spiritual desires. Lifting up the eye to God in 
prayer, intimates the lifting up of the soul to him. Outward 
expressions will avail nothing where the inward feeling is want¬ 
ing. The plumage of the eagle serves it both for ornament 
and flight—strip it of that, and you leave it helpless and de¬ 
formed, as a reptile of the dust: what wings are to the eagle, 
prayer is to the Christian ; take this from him, and he falls to 
the ground, unadorned and unsupported. 

To seek a heavenly portion. The men of the world look 
downwards to the earth, because their treasures are there ; but 
grace teaches us to look above this lower world, to renounce all 
earthly things for our portion. 

The prayer he offered. Notice 

The object of this prayer. He said, “ Father” It was in 
the capacity of Mediator, our Lord addressed the Father in 
prayer; and not as God. This intimates no inferiority of per¬ 
son, but of office. 

The period of this prayer. “ The hour is come.” What 
hour ? The time when he was to be delivered into the hands 
of his enemies; the hour of his passion. We have here a 
striking proof of the Godhead of Christ. He knew the precise 


THE MUTUAL GLORIFICATION. 


313 


time of his sufferings drew near, although there was, as yet, no 
outward appearance of it; he did not now see the soldiers 
coming to apprehend him; but yet he said, “ Father, the hour 
is come.” 


September 18. 

THE MUTUAL GLORIFICATION. 

“ These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the 
hour is come; glorify thy Son, that thy Son also may glorify thee.”—John xvii. 1. 

Let us proceed to consider 

The matter of this prayer. “ Glorify thy Son.” Three 
ways the Father glorified Christ in reference to his sufferings. 

By the support he received in his sufferings. There ap¬ 
peared an angel in the garden of Gethsemane strengthening 
him. His sinking humanity required something to sustain it 
amidst his extreme sufferings and agonies. 

By the circumstances that attended his sufferings. We read 
of none who put on sackcloth and mourning at the death of 
Christ, but the sun did not forget to cover itself with a black 
robe. The high-priest of Israel rent not his garments for sor¬ 
row and anguish, but the veil of the temple was rent in twain 
from the top to the bottom : the earth quaked, and the rocks 
rent, so that the centurion cried, “ Truly this was the Son of 
God ! ” 

By the glory that succeeded his sufferings. Thus we read 
of the sufferings of Christ, and the glory that should follow. 
His resurrection and ascension were glorious. The grave could 
not retain him after the third day ; he entered it as an invader. 
View the ascending Conqueror, when his work was finished, 
going to take possession of his kingdom, and to receive the joy 
set before him. 

The arguments he employed. There are two. 

The arrival of a particular period. “ The hour is come.” 
This, says Henry, was the most critical period that ever was 
since the clock of time was first set a-going. The hour was 
come when he more especially needed the Father’s assistance 
and acknowledgment. 

The securing of the Father's glory. “ That thy Son also 
may glorify thee.” There were three ways in which the Son 
14 




314 Christ’s dominion over all flesh. 

glorified the Father. As suspended on the cross—as rising 
from the tomb—and as seated on his throne. Let the glory 
of God be our end, and the God of glory shall be our portion, 
and the world of glory our home. 


September 19. 

CHRIST’S DOMINION OYER ALL FLESH. 

« As thou hast given him power over all flesh, that he should give eternal life to as 
many as thou hast given him.”—John xvii. 2. 

These words have an evident reference to the first verse of 
this chapter, and may be understood in a two-fold sense. First, 
comparatively; as if our Saviour had said, Give thy Son a 
glory suitable to the authority and dominion thou hast given 
him. Secondly, argumentatively ; enforcing his former petition, 
as if he had said, Glorify thy Son because thou hast given him 
power over all flesh. In this sense, chiefly, we understand the 
words. Observe 

An important trust committed. Power over all flesh. 
Concerning this dominion of the Saviour, notice 

Its universal extent. It is over all mankind, here designated 
flesh. All power is given him in heaven, and over lost spirits 
in hell, as well as over the inhabitants of the earth ; but men 
are particularly alluded to here, as he came to sanctify and save 
such, and for this appeared in the likeness of human flesh. 

Its acknowledged source. “ As thou hast given him power.” 
This verse speaks not of Christ’s Divine power as God, but his 
delegated power as Mediator ; which is to be considered as the 
reward of his obedience, sufferings, and death. 

A glorious end stated. “ That he should give eternal life 
to as many as thou hast given him.” 

The inestimable blessing to be realized. “ Eternal life.” This 
includes all the joys and triumphs of heaven. It is a life of 
perfect peace, holiness, satisfaction, and delight, and is to be 
enjoyed forever. 

The manner in which it is obtained. Christ is said to give 
it, because his blood gives us a title to it, his Spirit confers a 
meetness for it, and his Gospel gives us a description of it. He 



BELIEVERS GIVEN TO CHRIST. 


315 


gives the beginning of it in the work of grace, and the consum¬ 
mation of it in the possession of glory. 

The individuals who shall enjoy it. “As many as thou 
hast given him.” Believers were given in the mutual cove¬ 
nant between the Sacred Three; given for the most important 
end, to be redeemed from evil; given to reward him for his 
work, and to celebrate his praise. 


September 20. 

BELIEVERS GIVEN TO CHRIST. 

“ I have manifested thy name unto the men which thou gavest me out of the 
world: thine they were, and thou gavest them me ; and they have kept thy word.”— 
John xvii. 6. 

These words are part of a prayer, presented by our great 
Advocate and High Priest to the Father. The verse now be¬ 
fore us contains a fourfold description of the disciples of Christ. 
Let us contemplate it. 

Their relation to God. “ Thine they were.” They were 
originally the Father’s, in three senses. 

As the creatures of his power. God made them. Their 
being and preservation are derived from him. They were in 
his hand as clay in the hand of the potter. He had a sover¬ 
eign right and proprietary in them. 

As the prisoners of his justice. By sin we have fallen from 
our original state of purity and happiness; and as criminals 
forfeited God’s favor, and become obnoxious to his justice. 
Behold the wonders of God’s grace, in making those who 
might have been the eternal victims of his offended justice, the 
glorious trophies of his saving mercy. 

As the objects of his choice. They were the Father’s by 
electing love ; set apart for himself, to receive his grace, and to 
celebrate his glory. Their names were written from eternity in 
the Lamb’s book of life. 

Their donation to Christ. “The men which thou gavest 
me out of the world.” Notice 

The grounds of this donation. Why were they given to 
Christ? As the reward of his mediatorial work—in accord¬ 
ance with the eternal counsels—and as his honor and orna¬ 
ment. 



316 THE MANIFESTATION OF CHRIST’S NAME. 

The purposes of this donation. They were given to him, to 
redeem from sin, to be the subjects of his kingdom, and the 
partakers of his benefits ; to be his offspring, his jewels, to deck 
his mediatorial crown, and sparkle to his glory, in the full 
blaze of eternity. If believers are given to Christ out of the 
world, then they must not be conformed to the world. It is a 
just remark, that a true Christian living in the world is like a 
ship sailing on the ocean ; it is not the ship being in the water 
that will sink it, but the water getting into the ship—so, in 
like manner, the Christian is not ruined by living in the world, 
but by the world living in him. 


September 21. 

THE MANIFESTATION OF CHRIST’S NAME. 

“I have manifested thy name unto the men which thou gavest me out of the 
world: thine they were, and thou gavest them me ; and they have kept thy word.”— 
John xvii. 6. 

We have, in the preceding exercise, noticed believers in their 
relation to God and their donation to Christ; it now remains 
for us to consider them in their privilege and their practice. 

The privilege they possess. “I have manifested thy 
name unto the men which thou gavest me.” Note 

The object. “ Thy name.” By the name of God, we are to 
understand his character, perfections, works, counsels of mercy, 
and will. His name ought to be remembered with reverence, 
and is calculated to inspire us with joy and gladness. 

The act. “ I have manifested .” The name of God is par¬ 
tially manifested in the works of nature, and in the dispensation 
of providence ; but it is more fully and clearly seen in the work 
of grace. It is savingly manifested to the souls of Christ’s fol¬ 
lowers. We must maintain the grand distinction between the 
external and internal manifestation of Christ; a distinction 
which, like a sharp scythe, will cut down many a fair herb, 
many a beautiful flower in the garden of nature. 

The agent. It is Christ’s peculiar work to manifest God’s 
name. Ministers may proclaim it, but Christ alone can mani¬ 
fest it. He did it by his personal ministry, when he w T as on 
earth; he now does it by the power and influence of his Spirit. 




THE DARKNESS OF NATURE. 


817 

The practice they pursue. “ They have kept thy word.” 
By the word of God, we are to understand the divine law, and 
all the ordinances of his appointment. This implies the recep¬ 
tion of it. We cannot be said to keep that which we have not 
previously received. They keep God’s word in their mind, and 
thus retain its truth ; they keep it in the heart, and thus expe¬ 
rience its influence. Obedience to it. They keep it so as to 
reduce it to practice. “ If ye know these things, happy are ye 
if ye do them.” Continuance in it. The disciples had kept 
God’s word pure from the doctrines and commandments of 
men, and persevered in it; and so must we. Has Jesus mani¬ 
fested God’s name to us ’? Oh ! what cause have we for humil¬ 
ity, wonder, love, and joy, while we exclaim, “ Lord, how is it 
that thou wilt manifest thyself unto us, and not unto the 
world ?” 


September 22. 

THE DARKNESS OF NATURE. 

“ For ye were sometimes darkness.”—Eph. v. 8. 

The verse, a portion of which is selected for our meditation, 
presents to our view a striking contrast between a state of na¬ 
ture and a state of grace. 

A STATE OF NATURE IS A STATE OF DARKNESS. “ For ye 

were sometimes darkness.” However awful and affecting this 
description of human nature, it is universally true. Unbe¬ 
lievers are 

In sin , the work of darkness. The man who lives in sin, 
whatever may be his rank or condition in the world, is living 
in darkness ; his works are works of darkness. He shuns the 
light, because his deeds are evil. He walks in darkness, and 
is so infatuated, that he loves the darkness. How strange for 
men to love that which will end in their ruin, and despise that 
which would secure their salvation ! 

Under Satan , the prince of darkness. The world is divided 
between two potentates; Christ, the Prince of light, and Satan, 
the prince of darkness. Christ has his throne, and Satan has 
his ; Christ has his subjects, and Satan has his. O how degra¬ 
ding for a rational, intelligent, accountable, immortal being, to 



318 


THE KNOWLEDGE OF CHRISES DISCIPLES. 


be voluntarily engaged in the service of one who is seeking his 
eternal ruin! 

Beneath God’s wrath, the fruit of darkness. “ He that 
believeth not, is condemned already; and the wrath of God 
abideth on him and there it will abide till the light of divine 
grace dawns on the soul. O awful thought! how many thou¬ 
sands are on the borders of the grave, and yet under the wrath 
of God! 

Exposed to hell, the place of darkness. The regions of the 
lost are designated “outer darkness.” There is the darkness 
of misery without one particle of happiness—the darkness of 
despair without one ray of hope—the darkness of sorrow with¬ 
out one glimmer of joy. How thankful should we be for the 
light of the Gospel—and how anxious to obtain the light of 
the Spirit! 


September 23. 

THE KNOWLEDGE OF CHRIST’S DISCIPLES. 

“Now they have known that all things whatsoever thou hast given ine are of 
thee.”—John xvii. 7. 

In these words two subjects are presented for our consider¬ 
ation. 

The things to which our Saviour refers. What were 
the things he received from the Father ? Appointment to his 
office. He was appointed to fulfil his three-fold office of Pro¬ 
phet, Priest, and King, to remove our ignorance, atone for our 
sins, and subdue our corruptions. Qualifications for his work. 
See Isa. lxi. 1. The Spirit was not given to him by measure, 
but descended on him in a copious effusion. The doctrines he 
taught. He said to the Jews, “ My doctrine is not mine, but 
his that sent meit was not his in the capacity of Mediator, 
but it was his as one with God. The dominion he possessed. 
This was from God. The Father is said to give him power 
over all flesh. But let us now glance at 

The knowledge which his disciples attained. They 
knew these things so as to be fully convinced of his true Mes- 
siahship. But how did they know them ? By the innocence 
of his life. “ He did no sin.” His life was a perfect transcript 
of the Divine law—a personification of virtue—holiness embo- 



taul’s estimate. 


319 


died and alive. As the sunbeam remains uncontaminated on 
whatever objects it shines, so did the Sun of righteousness run 
his course in our world pure and unspotted, though he often 
came in contact with human impurity and defilement. By the 
'purity of his doctrine. It was in accordance with the law of 
God, that eternal rule of righteousness. By the miracles he 
performed. By these the truth of his doctrine was established: 
they were his divine credentials. By spiritual illumination. 
When Peter said, “ Thou art the Christ, the Son of the living 
God,” Jesus answered, “ Blessed art thou, Simon Bar-jona; for 
flesh and blood hath not revealed it unto thee, but my Father 
which is in heaven.” Thus all believers know Christ, and this 
spiritual illumination may exist in the minds of those who are 
fools with regard to human learning. One drop of experi¬ 
mental knowledge is worth an ocean of mere theoretical knowl¬ 
edge. An astronomer was once viewing the heavens with a 
telescope, and lecturing on some of the planets, when an unlet¬ 
tered clown who was present said to his companion, “ Let him 
spy what he pleases, we are as near to heaven as he is, with all 
his glasses;” so may the unlearned Christian say, though he 
cannot discourse on deep and learned questions. 


September 24. 

PAUL’S ESTIMATE. 

“ But what things were gain to me, those I counted loss for Christ.”—Phil. iii. 7. 

What an extraordinary character was the Apostle Paul! 
He was remarkable before his conversion, in his malignant 
efforts against Christ; in his conversion, in the wonderful man¬ 
ner in which he was brought to Christ; and after his conver¬ 
sion, in his unwearied exertions for Christ. Notice here 

His former gain. What things were gain to him ? His 
early rites. “ Circumcised the eighth day.” The Jews attached 
great importance to this; but the most of them forgot that cir¬ 
cumcision was of the heart. His honorable descent. “ Of the 
stock of Israel,” <fcc. How often did the Jews cry out, “ We be 
Abraham’s seed!” This was having confidence in the flesh. 
His extensive learning. “ As touching the law, a Pharisee.” 
He was well versed in the various branches of learning and 



320 


THE CHARACTER OF THE LAW. 


knowledge, brought up at the feet of Gamaliel. His party zeal. 
“ Concerning zeal, persecuting the Church.” To what awful 
lengths did his blind, misguided zeal carry him! His self- 
righteousness. “Touching the righteousness which is in the 
law, blameless.” The religion of the Scribes and Pharisees con¬ 
sisted merely in their rigid attention to external forms. Now 
turn to the other side, and consider 

His present estimate. “ But what things were gain to me, 
those I counted loss for Christ.” Thus we see Paul, instead of 
being a loser, was an infinite gainer by the exchange he made. 
It was “ for Christ” he did it. He had an ample, yea, infinite 
compensation. He was the subject of more distinguished privi¬ 
leges. Born again of the Spirit, renovated in his soul, made a 
child of God, and an heir of glory. He was honored with a 
higher relationship. Descended from the Father of lights; a 
son of God, adopted into the royal family of heaven. He was 
possessed of a more excellent knowledge. He learned better 
lessons at the feet of Jesus than he ever did at the feet of 
Gamaliel: “ Yea, doubtless,” says he, “ and I count all things 
but loss for the excellency of the knowledge of Christ Jesus my 
Lord.” He was zealous in a nobler cause. The cause of Christ, 
which is Divine in its origin, glorious in its nature, and tri¬ 
umphant in its issue. He who once breathed out threatenings 
against it, now breathes love to it. He was interested in a bet¬ 
ter righteousness. The righteousness of Christ, in which the 
law can find no blemish, and justice no stain. Oh to know 
Christ so as to rejoice in him, and have no confidence in the 
flesh! All other systems of happiness are like the moonbeams 
on the waters, bright, but unsteady; sparkling, but broken, and 
soon gone; but the Gospel remains like the glorious sun, still 
shining in his strength, diffusing light and heat. 


September 25. 

THE CHARACTER OF THE LAW. 

“ But we know that the law is good, if a man use it lawfully.”—1 Tim. 1. 8. 

Here are two topics worthy of our close attention; one of 
which we shall consider in this, and the other in the next exer¬ 
cise. Here is 

A truth affirmed. “ The law is good.” It is so. 



THE PROPER USE OF THE LAW. 


321 


In its Author. It is framed by Him who is essentially good 
in his character, perfections, and works. Nothing of a contrary 
nature could emanate from him who is the source of all perfec¬ 
tion, and the fountain of all goodness. There is an authority 
stamped upon it by the Almighty himself. 

In its matter. The things it contains are of no common in¬ 
terest or trivial importance. They are subjects involving our 
well-being here, and our happiness hereafter. It is a just re¬ 
mark, that, however disputants may marshal one part of Divine 
truth against another, the glorious doctrines of Christianity, like 
stones in a compact edifice, are firmly united together—men 
may disagree in sentiment, but they cannot destroy the unity 
of the truth. 

In its use. It excites and quickens us in duty against our 
inward corruptions; makes a discovery of the deceitfulness and 
depravity of the human heart. “ By the law is the knowledge 
of sin.” It drives us out of our own pretended righteousness to 
rest on Christ’s atoning sacrifice. “ The law was our school¬ 
master to bring us to Christ.” This is its end: to lead us to 
look to Jesus and believe on him, that we may be saved, as the 
Israelites, stung with the serpent, looked on the brazen serpent 
erected by Moses, and were healed. How great are our privi¬ 
leges, having both the law and the Gospel! The one to show 
us our malady, the other to point us to the remedy ; the one to 
alarm, the other to comfort; the one to probe the wound, the 
other to apply the healing balm. 


September 26. 

THE PROPER USE OF THE LAW. 

“ But we know that the law is good, if a man use it lawfully.”—1 Tim. i. 8. 

We have already noticed the truth affirmed in the text. Let 
us now allude to 

The case supposed. “ If a man use it lawfully.” This im¬ 
plies the possibility of abuse. For the further elucidation of 
this passage, let us make two inquiries. 

When is it used unlawfully ? When it is turned to un¬ 
profitable disputes. How much time has been lost in contro¬ 
versy on religious subjects, and how much ill-temper manifested 

14 * 



322 


THE KINDNESS OF GOD TO MAN. 


by those who profess to contend for the Gospel of the meek and 
lowly Jesus! When it is opposed to Christ. This was the 
great error of the Jews; they could not look to the end of that 
which was abolished, because their minds were blinded. In 
their zeal in defending the outworks of Christianity, how many 
have lived and died without entering into the building of Chris¬ 
tian experience! When justification is taught by it. The 
Apostle had to contend with false teachers, who propagated this 
doctrine. This is the inbred canker-worm, that possesses the 
heart of every man in his natural state. How fearful is this 
t-buse of the law! how dangerous its tendencies and results! 
It overthrows the very nature of the Gospel, Gal. iii. 18. It 
discourages the penitent sinner; it prevents him enjoying the 
blessings of grace; and keeps him in bondage. 

When is it used lawfully ? When it is regarded as a mirror 
to discover sin, as a servant to lead us to the Gospel, and as a 
rule to direct us in duty. In this sense believers are under the 
law: though liberated from its condemning power, we are not 
freed from obligation to it. The law sends us to the Gospel for 
comfort; the Gospel sends us to the law for direction. May 
we have grace given us to comply with the terms of the Gospel, 
and obey the dictates of the law! Let us pray that the Spirit 
may lead us into all truth; that, while the law is written in our 
hearts, the Gospel may be sweet to our souls. 

“ My soul, no more attempt to draw 
Thy life and comfort from the law; 

Fly to the hope the Gospel gives; 

The man that trusts the promise lives.” 


September 27. 

THE KINDNESS OF GOD TO MAN. 

“ What is man that thou art mindful of him Psalm viii. 4. 

David uttered these words when he had been contemplating 
the wisdom and power of God as displayed in the starry 
heavens. Let us glance at two things here. 

The condition of man. View him in his past, present, 
and future state; or what he was, what he is, and what he shall 
be. View him 



THE KINDNESS OF GOD TO MAN. 


323 


In his past condition. What was lie ? Created by the Di¬ 
vine Being in his own image, a noble creature, the master-piece 
of the great Creator. God made man upright, the possessor 
of innocence, the object of the Divine favor, holding commu¬ 
nion with God, the lord of the creation, exercising dominion 
over all the creatures. 

In his present state. What is he ? Very different from what 
he was when he came forth from the hands of his Maker. 
Here is a dark cloud over a bright scene. The workmanship 
is marred, the image is defaced. There is no movement for 
God—all is disorganized, like a broken watch, whose wheels lie 
scattered here and there, and whose spring ceases to work. 
Come and drop a tear over the ruins of that which was once so 
lovely and beautiful. What is man ? The dupe of Satan, the 
servant of sin, the child of hell, a rebel to his God, an enemy 
to himself, the victim of death; guilty, depraved, fallen, pol¬ 
luted, miserable, and wretched. 

In his future destinies. What shall he be ? The body 
shall crumble into dust, and be the food of worms ; but the 
soul, the nobler part, the thinking principle, can never cease to 
exist: man is destined to live forever. There is the great al¬ 
ternative of endless happiness or woe. 

The kindness of God. “ Thou art mindful of him.” 

All are under the government of his Providence. Thus his 
kingdom ruleth over all. 

Many are under the light of his gospel. Let us be thank¬ 
ful that he is thus mindful of us; and pray that his name may 
be known upon earth, his saving health among all nations. 

Some are the subjects of his grace. Of them he is pecu¬ 
liarly mindful; he was mindful of the min his divine choice, in 
effectual calling, in their conviction and conversion. He is mind¬ 
ful of them in the communication of his grace, the tokens of his 
love, and the manifestations of his Spirit. Let us never forget 
Him who has been so mindful of us. 

Lord, what is man, or all his race, 

Who dwells so far below, 

That thou shouldst visit him with grace, 

Aud love his nature so ?— 

That thine eternal Son should bear 
To take a mortal form,— 

Made lower than his angels are. 

To save a dying worm ? 


324 


THE LIGHT OF GRACE. 


September 28. 

THE LIGHT OF GRACE. 

“But now are ye light in the Lord.”—Eph. v. 8. 

What an amazing contrast is there between a state of na¬ 
ture and a state of grace! They are described in Scripture by 
things the most opposite—bondage and liberty; enmity and 
peace; death and life; light and darkness. For ye were some¬ 
time darkness; but now are ye light in the Lord. 

A STATE OF GRACE IS A STATE OF LIGHT. Here is 

The light of knowledge. Ignorance is compared to darkness, 
and knowledge to light. The Spirit commences his gracious 
work in the soul by the renewing of the mind. “ But now are 
ye light in the Lordthat is, now you have received Christ, 
and are made partakers of his grace and Spirit. This knowl¬ 
edge is divine in its source: they are light “ in the Lord.” It 
is excellent in its character, progressive in its nature, and delight¬ 
ful in its influence. 

The light of holiness. Light is often used as an emblem of 
purity. God is designated light, in this respect as a God of 
spotless holiness. Heaven as a holy place is called “ the inher¬ 
itance of the saints in light.” The Christian is adorned and 
enriched with the principles of holiness, and the light shines in 
his soul with such glorious lustre and transparent splendor, that 
it sheds abroad its beams in the life. 

The light of God's countenance. This intimates the favor of 
the Almighty. Light and joy are spoken of as synonymous 
terms. “ Light is sown for the righteous, and gladness for the 
upright in heart.” His favor is life, spiritual and eternal, the 
life of grace and glory. What flashes of light have some emi¬ 
nent saints been favored with, even in the dark valley of death! 
Such soul-transfigurations, says one, resemble the white wing of 
the sea-bird, gleaming through the mist and spray, against the 
storm-cloud, as she veers homeward to her rock : they are like 
the glory on earth of some ministering cherub, suddenly un¬ 
veiled in the moment of its return to heaven. 

The light of heaven. Heaven is often spoken of as a place 
of light. Rev. xxi. 23. There will be light without any mix¬ 
ture of darkness—there shall be no light there; the sun shall 
always be at its noon-tide splendor and glory. May I have the 
light of knowledge in the head, the light of grace in the heart, 


philip’s preaching. 


325 


the light of holiness in the life, the light of God’s favor in death, 
and the light of glory in heaven! 


September 29. 

THE NATURE AND EFFECTS OF PHILIPS 
PREACHING. 

“ Then Philip went down to tho city of Snmaria, and preached Christ unto them; 
and the people with one accord gave heed unto those things which Philip spake.” 
—Acts viii. 5, 6. 

As it is with an arch, the more weight and pressure there 
is upon it, the firmer it cements and unites together; and as it 
was with the Israelites, the more they were afflicted the more 
they grew, so it has been with the Church of God in all ages ; 
Christianity was rocked in the tempest, and cradled in the storm. 
In the context we have an instance of this, in the persecution 
that arose about Stephen. Let us make two inquiries from the 
passage before us. 

W hat is it to preach Christ ! It is to exhibit him as 
—The consummation of Jewish types. The ancient temple 
with its bleeding victims, smoking incense, and imposing cere¬ 
monies, conducted by a succession of the holy priesthood, pre¬ 
figured the Gospel dispensation, under which was offered one 
grand atoning sacrifice. The great and all-sufficient Saviour. 
Under this character God promised him, patriarchs saw him, 
prophets predicted him, types prefigured him, apostles pro¬ 
claimed him, and we preach him. The Fountain of life. From 
this fountain issue the refreshing streams of spiritual blessings, 
which impart life to the soul, and joy to the heart. The Re¬ 
storer of peace. This implies that discord once existed: of this, 
sin was the cause, and Divine anger the effect; but Jesus is our 
Mediator, who by his blood has ratified peace in heaven, and 
by his Spirit confers peace on earth. The Author of salvation. 
Salvation is a joyful sound to the ear, and a rich blessing in the 
soul; we must ever bear in mind that Christ is the object, the 
Author, and the consummation of it. 

How SHOULD SUCH PREACHING BE RECEIVED ? We are 

here told that the people with one accord gave heed unto those 
things which Philip spake. Here is a pattern for us. Tho 
Gospel should be heard with attention, candor, prayer, self-ap- 




326 


THE DISINTERESTEDNESS OF PAUL. 


plication, and a desire to reduce its truths to practice. In a 
spiritual sense we are to make the sanctuary a house of mer¬ 
chandise ; we trade for rich pearls, and we are to attend ordi¬ 
nances as the merchant that sails from port to port, not to see 
places, but to take in his lading. 


September 30. 

THE DISINTERESTEDNESS OF PAUL. 

“ Not seeking mine own profit, but the profit of many, that they may bo saved.” 

1 Cor. x. 33. 

What a striking example of Christian philanthropy we have 
in the life, labors, privations, and sufferings of Paul! In every 
view we take of him, we must admire him, whether we con¬ 
sider him as a man, a Christian, a minister, or an apostle. The 
text shows the spirit he had imbibed. 

A noble object avowed. Observe 

Its important nature. “ That they may be saved.” He 
sought their spiritual more than their temporal welfare; he 
wished nothing less than their eternal salvation, their deliver¬ 
ance from all evil, and enjoyment of every good. O, how 
noble was this object! how rational, how desirable, how divine! 

Its general extent. “ The profit of many.” Christian phi¬ 
lanthropy knows no hounds, but the extent of human woe. It 
not only leads to earnest desires and efforts for the salvation of 
a few, the inmates of a house, or the inhabitants of a neigh¬ 
borhood, but it embraces the whole world in the arms of its 
affection and desires. The wishes of Paul were like the prayers 
of the son of Jesse, that the whole earth might be filled with 
God’s glory. “ True Christian benevolence-,” says Wilberforce, 
“ contracts itself to the measure of the smallest, and can expand 
itself to the amplitude of the largest. It resembles majestic 
rivers which are poured from an unfailing source; silent and 
peaceful in their outset, they begin with dispensing beauty and 
comfort to every cottage by which they pass; in their further 
progress they fertilize provinces and enrich kingdoms; at length 
they pour themselves into the ocean, where, changing their 
names, but not their nature, they visit distant nations and other 
hemispheres, and spread throughout the world the expansive 
tide of their benevolence.” 




Christ’s sufferings. 


327 


Self-interest disclaimed. “Not seeking mine own profit.” 
We have only to review his life to see the truth of his state¬ 
ment. He did not seek temporal emolument. How well could 
he say, “ I seek not yours but you I” Hear him appealing to 
the elders at Ephesus in his farewell address, Acts xx. 33, 34. 
He did not court human applause. He desired above all 
things to be great in the sight of the Lord. He did not con¬ 
sult worldly ease. He gave up his temporal prospects in life, 
and was willing to count all things lass for Christ. What have 
been our sacrifices for Christ ? We have a noble example of 
disinterestedness ; let us imitate it. 


October 1. 

THE NATURE AND DESIGN OF CHRIST’S 
SUFFERINGS. 

“Yet it pleased the Lord to bruise him; he hath put him to grief: when thou 
shalt make his soul an offering for sin, he shall seo his seed, ho shall prolong 
his days, and the pleasure of the Lord shall prosper in his hands.”-Isa. liii. Id. 

What are we to understand by such expressions as these ? 
Is the language applicable to one who was only to teach a sys¬ 
tem of morals, and die a martyr’s death ? The doctrine of 
Christ’s substitution is clearly taught us here. Here are four 
things with respect to the sufferings of Christ; their unparallel¬ 
ed severity, their important design, their high sanction, and their 
glorious results. 

Their unparalleled severity. Many expressions are em¬ 
ployed in Scripture to impress this on our minds. There are 
three in this place; he was bruised, put to grief, and made an 
offering. Let us divide his sufferings into two classes:— 

Mental. How excruciating were these ! It is here said, his 
soul was made an offering for sin. Before he suffered in his 
body, before he was crowned with thorns, and pierced with nails, 
he cried out in the garden, “ Now is my soul troubled.” There 
are three things we should form adequate ideas of, before we 
can have any just conception of our Saviour’s sufferings—his 
spotless purity of soul, the accumulated load of guilt he bore, 
and the mighty pressure of Jehovah’s wrath. 

Bodily. In reference to his bodily sufferings, it is said he 



328 THE RESULTS OF CHRIST’S SUFFERINGS. 

was wounded, bruised, stricken, smitten, and afflicted. Think 
of the cruel scourge, the thorny crown, and the accursed tree. 
He gave his back to the smiters, and his cheeks to them that 
plucked off the hair. 

Their important design. The end of these sufferings, with 
regard to the human race, may be summed up in these two 
things,— 

The removal of the greatest evil. That is, sin. He was 
made an offering for sin. Here is an allusion to the Jewish 
sacrifices for the expiation of sin. By his cross he has made an 
end of sin, presented a full and satisfactory atonement for it. 

The introduction of the greatest good. That is, salvation. 
All spiritual blessings come through him. Grace on earth, and 
glory in heaven. In all the gallery of Scripture painting, says 
a living author, the great central object, however studded with 
stars of light, is the Man of sorrows : this circumstance, in con¬ 
nection with our own sins and troubles, will render plaintive 
the songs of Zion, and cast a melancholy shadowing even over 
her brightest scenes. 


October 2. 

THE RESULTS OF CHRIST’S SUFFERINGS. 

“ Yet it pleased the Lord to bruise him; he hath put him to grief: when thou 
shalt make his soul an offering for sin, he shall see his seed, he shall prolong 
his days, and the pleasure of the Lord shall prosper in his hand.”—Isa. liii. 10. 

Let us now observe concerning the sufferings of Christ, 

Their high sanction. “ It pleased the Lord to bruise him.” 
We shall give four reasons for this. 

Because it was in accordance with the Divine appointment. 
In the counsels of eternity it was agreed that Christ should un¬ 
dertake the work of our salvation. There was no constraint; all 
was voluntary on his part. 

Because it was for the accomplishment of the Divine pur¬ 
poses. The Father felt a pleasure in the fulfilment of the 
promises and predictions of his word, as well as the purposes of 
his love, though it was at such a vast expense. 

Because it was for the satisfaction of Divine justice. The 
law of God had been violated, and the justice of God offended, 
reparation must be made for the one, and satisfaction given to 
the other. Both are achieved in the atonement of Christ. 



GOD OUR LIGHT AND SALVATION. 


329 


Because it teas for the display of the Divine attributes. The 
perfections of God are seen in all his works, but they are mani¬ 
fested in the most glorious manner in the cross of Christ. There 
Is no abrupt edge, no sudden line; it resembles the natural 
tint of undecomposed sunlight, where all is seen equally and 
fully. Each Divine attribute shines with equal splendor. 

Tiieir glorious results. Three are here stated: 

Length of days. “ He shall prolong his days.” He was cut 
off out of the land of the living; but the prophet refers to his 
life after liis resurrection. 

A numerous offspring. “ He shall see his seed.” The word 
in the Hebrew is plural, “ seeds.” This intimates the greatness 
of the number. “ A seed shall serve him.” He shall always, 
while the world stands, have a peculiar people in it, to show 
forth his praises. 

Complete success. “ And the pleasure of the Lord shall 
prosper in his hand.” Observe the fact implied. Human re¬ 
demption is the pleasure of the Lord—a work in which God 
delights. The appointment made. This work is in the Re¬ 
deemer’s hand. The success insured. It shall prosper. May 
the glorious designs of the Saviour’s atonement be accomplish¬ 
ed in my heart! 


October 3. 

GOD OUR LIGHT AND SALVATION. 

“The Lord is my light and my salvation; whom shall I fear?”—Psalm xxvii. 1. 

This verse is like the bursting forth of the sun amidst dark 
and watery clouds. David refers to his trials, but expresses his 
confidence in God. How valuable is religion ! As the snow¬ 
drop comes amid snow and sleet, appearing as the herald of the 
rose, and the harbinger of summer, so religion comes amid the 
blight of affliction to remind us of a perpetual summer, where the 
sun never retires behind a wintry cloud. Let us contemplate 

The character of God. Many encouraging representations 
are given of him ; his characters are suited to our wants—here 
it is twofold. 

He is our light. Our natural state is one of darkness ; he 
gives us light by his word. “ Thy word is a lamp unto my 
feet, and a light unto my path.” We can have no right and 



330 


CHRISTIAN CONFIDENCE. 


proper views either of God in his character and government, 
or of ourselves in our duty and destinies, without the light of 
revelation. What glorious discoveries it makes ! It lights us 
to the cross, the throne of grace, and heaven. By his Spirit he 
gives us light. He pours the first ray of light into the mind, 
and gradually unfolds to our view the rich treasures of truth. 
He gives us the light of purity, peace, joy, and gladness. 

He is our salvation. He is so in two senses, by accomplish¬ 
ing temporal deliverances, and imparting spiritual blessings. 
He is the salvation of the soul from the commencement to the 
termination of the work. He is the source, object, author, and 
end of it. Its device is the result of his wisdom, its accom¬ 
plishment is the work of his Son, its application is the preroga¬ 
tive of his Spirit; how inestimable its blessings, and how dur¬ 
able its privileges ! Who would not cry, “ Oh ! visit me with 
thy salvation ?” 

“ Pardon and peace through him abound; 

He can the richest blessings give; 

Salvation in his name is found— 

He bids the dying sinner live.” 


October 4. 

CHRISTIAN CONFIDENCE. 

“The Lord is my light and my salvation ; whom shall I fear ?”—Psalm xxvii. 1. 

True piety elevates its possessor in the scale of being, exalts 
his feelings, dignifies his character, and sanctifies his heart. It 
provides for us a suitable relief in every trying state, and enables 
us to exult in God as the God of our salvation. Let us notice 

The confidence of the Christian. “ Whom shall I 
fear ?” This is not the language of vain presumption, but the 
expression of Christian assurance. Whom have we to fear ? 

God ? He is reconciled. The love of God is shed abroad 
in the believer’s heart, and the possession of love softens the 
feelings of fear; shall we be afraid to approach a reconciled 
Father ? 

The law ? It is satisfied. Those who are under the bond 
of the covenant, need not fear the curse of the law ; its threat- 
enings are averted, and the curse is turned into a blessing. 



THE NATURE OF CHRISTIAN JOY. 


331 


Satan ? He is conquered. He can go no farther than the 
length of his chain. “ The God of peace shall bruise Satan 
tinder your feet shortly.” 

Afflictions ? They are sanctified. Shall I fear that which 
comes from my Father who loves me. Shall I fear that which 
is designed for ray good ? Shall I fear that which is sent to 
promote the spiritual benefit of my soul? The diamond of 
piety never sparkles so brightly as when the Christian is sur¬ 
rounded with the darkness of affliction. 

Death ? It is vanquished. To the believer it is only “ the 
shadow of deaththere is no substantial evil in it,—the 
shadow of a serpent will not sting; the shadow of a lion will 
not devour; and the shadow of a sword will not kill. Death is 
only a dark passage that leads to our Father’s house. The 
unbeliever has everything to fear, God is his enemy, he is 
under the curse of the law, led captive by the devil, his afflic¬ 
tions are unsanctified, and he is unprepared for death. 

“ God is my strong salvation ; 

What foe have I to fear ? 

In darkness and temptation, 

My light, my help is near.” 


October 5. 

THE NATURE OF CHRISTIAN JOY. 

“ These things I speak in the world, that they might have my joy fulfilled in them¬ 
selves.”—John xvii. 13. 

In this verse our Lord assigns the reason why he offered up 
his intercessory prayer in the presence and hearing of his 
disciples. Our subject is Christian joy. View 

Its nature. It is an inward elevation of soul, arising from 
the lively exercise of faith in God as our eternal portion. Let 
us look at some of the properties of it. 

It is a satisfying joy. David felt it so, and said, “ My soul 
shall be satisfied as with marrow and fatness.” All other joy 
ends in dissatisfaction. “ Even in laughter the heart is sorrow¬ 
ful, and the end of that mirth is heaviness.” 

It is a hidden joy. The subject of it is the hidden man of 
the heart; its object is an unseen God ; its medium an unseen 
Saviour; its end an unseen glory. Its real nature and delight¬ 
ful influence are unseen to the men of the world. 



332 


THE FULNESS OF CHRISTIAN JOY. 


It is a spiritual joy. It is designated “joy in the Holy 
Ghost.” Everything connected with it is spiritual; and very 
different from the elevation of the natural feelings. 

It is an abiding joy. The sun of carnal mirth shines 
brightly, with a false light, for a time, but at death, sets in a 
cloud, and is succeeded by the blackness and darkness of eternal 
despair; but that of spiritual joy is only irradiated by the 
darkness of death, and rises in brighter effulgence and un¬ 
mingled splendor in the day of eternity, never more to be 
obscured. 

It is an unspeakable joy. 1 Pet. i. 8. Personal experience 
can give the best illustration of it; and it affirms that wisdom’s 
ways are ways of pleasantness, and all her paths are peace. 
These periods of joy, says one, are among the brightest spots 
in our life—they are sparkles which fall from heaven’s altar— 
they are lotus flowers in the wilderness, whose blossom-cups 
are full of dew—they are birds of paradise, that glance by on 
starry plume—they are winged honey, carrying only this one 
sting, that they make everything else tasteless. 

“ How happy is the Christian’s state! 

His sins are all forgiven; 

A cheering ray confirms the grace, 

And lifts his hopes to heaven.” 


October 6. 

THE FULNESS OF CHRISTIAN JOY. 

“ These things I speak in the world, that they might have my joy fulfilled in them¬ 
selves.”—John xvii. 13. 

Let us now proceed to consider 

The peculiarity of this joy. “ My joy.” Why is it called 
the Saviour’s joy ? Because he is the object of it. Everything 
connected with him demands our joy;—his person, work, 
offices, glories, excellences, blessings, and inexhaustible fulness. 
Because he is the revealer of it. He reveals the true nature of 
joy ; unfolds in his Gospel its delightful effects ; and points to 
the source whence alone it can be obtained. Because he is the 
purchaser of it. Sin caused a separation between us aud the 
great spring of joy ; Christ by his mediation brings us near 



THE GOSPEL MYSTERY. 


333 


again; “We joy in God through our Lord Jesus Christ.” 
Because he is the giver of it. lie imparts it by his Spirit. Thus, 
if he reveals it as a Prophet, and purchases it as a Priest, he 
confers it as a King. It resembles his own jog. This is the 
case in kind, not in degree—Rev. iii. 21. Believers are said to 
obtain the glory of our Lord Jesus Christ. 

The fulness of this joy. “ These things I speak in the 
world, that they might have my joy fulfilled in themselves; ” 
that is, I have uttered these petitions in the presence of my 
disciples, thereby giving them a specimen of my intercession 
above, that they might possess an abundance of spiritual joy, 
when they see the deep and lively interest I take in their 
welfare. Christ’s ascension and intercession are calculated to 
inspire believers with joy. Because they give assurance of the 
descent of the Spirit. The promise of the Spirit is given now, 
and fulfilled in answer to Christ’s intercession. Because they 
afford evidence of the completion of salvation. He arose again 
for our jtistification. This proved that justice was satisfied, and 
the requirements of the law answered. Because they guarantee 
our acceptance with God —Rom. viii. 34. In him and by his 
powerful advocacy, our persons, services, and prayers are 
accepted. Should not this fulfil our joy ? What cause for joy 
has the true believer! If he has a false accuser, he has a 
powerful Intercessor. His joy shall be completely fulfilled in 
that world where sorrow shall be forever unknown. 


October 7. 

THE GOSPEL MYSTERY. 

“The mystery of the Gospel.”—Eph. Yi. 19. 

Paul, feeling the arduous and trying nature of the sacred 
office, desired an interest in the prayers of his fellow-Christians, 
that he might open his mouth boldly, to make known the 
mystery of the Gospel. Why is the Gospel called a mystery ? 

Because it was hid in God before the world began. 
See Eph. iii. 9. Before the day-spring knew its place, he 
appointed his only-begotten Son to be the propitiation for the 
sins of his people. Through intense application and study, 
many secrets in the world of nature have been discovered ; but 



334 


THE GOSPEL MYSTERY. 


it never would have entered into the heart of men or angels^ 
that God should be manifest in the flesh. 

Because, when it is revealed, many of its doctrines 
are incomprehensible. They must he received in faith, 
though not comprehended by reason. To make revelation bow 
to the shrine of reason, would be as preposterous as to make 
the glorious sun acknowledge his inferiority to a glimmering 
taper; the vast ocean, its smallness to a drop of water; or the 
great globe, its insignificance to a grain of sand. 

The gradual revelation of the Gospel is a mystery. 
The sun of righteousness arose even in Paradise, but thousands 
of years elapsed ere it reached its meridian splendor. Shortly 
after the fall, the Gospel was revealed to Adam, in the first 
promise ; then to Abraham. Jacob, by the light of prophecy, 
beheld its glory; its nature and excellence were typified in 
Jewish sacrifices and ceremonies; the long train of prophets 
testified beforehand the sufferings of Christ, and the glory that 
should follow; but in the New Testament we have the full 
blaze of Gospel day. 

The external revelation of the Gospel to so few of 
mankind is a mystery. Before the flood, the revealed will of 
God was confined to the family of Noah. After that period, 
the families of Abraham, Isaac, and Jacob only, were privileged 
with it; for hundreds of years it was confined to a little spot in 
Canaan. “ In Judah was God known, his name was great in 
Israel.” At this present time, the generality of mankind are 
walking in darkness, they have no vision, and where there is no 
vision the people perish. 

The saving revelation of the Gospel to so few of 
mankind is a mystery. Of those who hear, how few know 
the joyful sound! “ Many are called, but few chosen.” To 

some the word preached is a savor of death unto death. Let 
us be thankful if it has revived our dead souls ; and wait for 
the light of heaven to reveal what is dark on earth. 

Not the high seraph’s mighty thought, 

Who countless years his God has sought, 

Such wondrous height or depth can find, 

Or fully trace thy boundless mind. 

Yet, Lord, thy kindness deigns to show 
All that we mortals need to know; 

While wisdom, goodness, power divine, 

Through all thy works and conduct shine. 


THE MINISTER’S DUTY. 


335 


October 8. 

THE MINISTER’S DUTY. 

“Praying for me that utterance may be given unto me, that I may open my 
mouth boldly, to make known the mystery of the Gospel”—Eph. vi. 19. 

How should the mystery of the Gospel be made known ? 
Fully. We must declare the whole counsel of God. Its 
leading doctrines must be frequently exhibited; such as the 
universal depravity of mankind; the love of God as the moving 
cause of our salvation ; the death of Christ as the meritorious 
cause ; and the work of the Spirit as the efficacious cai\se. The 
law must be preached subservient to the Gospel. These two, 
though distinct, are not opposite. They are like the seemingly 
opposite perfections of their glorious Author, they harmonize in 
mutual subserviency in the Christian system. The mystery of 
the Gospel is to be made known 

Plainly. It requires all our learning, says Archbishop 
Usher, to make things plain. Godly simplicity is the alchemy 
that converts everything it touches into gold. Ministers are 
compared to flying eagles; but they must not use their wings 
to fly over the heads of the people. They are ambassadors; 
but they must not be like foreign ambassadors, who need an 
interpreter. They are stars to illuminate, not clouds to obscure, 
the truth. Those who preach, more to display their learning 
and eloquence, than to exhibit Christ, are like painted glass 
windows, that prevent the glorious rays of the Sun of righteous¬ 
ness from shining in. Some ministers, says Quesnal, are afraid 
of being understood by the simple, lest they should not be 
admired by the learned. 

Earnestly. Sometimes the preacher, if he is warm in his 
subject, is charged with enthusiasm; but if the fire of enthusi¬ 
asm burns anywhere, it should be in the pulpit. Baxter says, 
nothing is more indecent than a dead preacher, speaking to 
dead sinners the living truth of the living God. Bridges re¬ 
marks of the preaching of Whitefield, it was the expression of 
his whole soul portrayed in his countenance, the solemnity of 
address and deep feeling from within, bursting through at 
every pore, streaming in his eyes, and breathing an energy of 
love throughout the effusions of his overflowing heart, that 
convinced the listening throngs that he was not trifling with 
them. 


336 


THE NATURE OF CONVERSION. 


Seriously. Everything demands this; the nature of the 
work, the importance of the message, the scrutinizing eye of 
our Master, the character of our hearers, the uncertainty of life, 
and the approach of eternity. 

Universally. We are to make known this mystery to all. 
Some are so narrow and contracted in their range, so sparing 
in their invitations to sinners, and feel themselves so shackled 
in the pulpit, as if they were afraid of converting the non-elect. 

Dependently. The Spirit alone can discover to our minds 
the mystery of the Gospel; therefore all our efforts must be in 
a reliance on his aid. 


October 9. 

THE NATURE OF CONVERSION. 

“ Conversion.”—Acts xv. 3. 

This word only occurs- once in the Volume of Inspiration: 
the meaning of it is a change or turning from one object to 
another. Let us contemplate it. 

It is a real change. The Bible represents it so; believers 
are said to be “ partakers of the Divine natureto have the 
image of God impressed on the soul; to have the law of God 
engraven on the heart. It is a change from darkness to light, 
a translation from one kingdom to another. 

It is a change of principle. The principle of the natural 
man is according to the corrupt spirit and maxims of the world; 
but that of a godly man is in unison with the Divine oracles, 
and according to the dictates of an enlightened mind. The 
believer has a principle of faith ; this is the immediate source 
of all spiritual motion: a principle of love ; this is the charm 
that allures him, the motive that influences him. 

It is a change of comfort and enjoyment. Every 
nature has its peculiar delight belonging to it. In the day 
of conversion, the Spirit gives new principles to the heart, and 
communicates new comforts at the same time. Righteousness, 
peace, and joy, are the trinity which make the kingdom of God 
in the heart. 

It is a change of operations. This is external. A holy 
life and conversation becoming the Gospel of Christ are the 



THE ENEMIES OP THE CROSS. 


337 


effects of some great cause; and that cause is a principle of spir¬ 
itual life in the heart, which none but God can bestow. Let 
us beware of mistaking external reformation for internal reno¬ 
vation. “The one,” says a beautiful writer, “is as when the 
serpent throws off his skin, and yet, in spite of his gay coat, 
still remains a venomous reptile; the other as when the cater¬ 
pillar dies, and from its tomb arises a new creature, with beau¬ 
teous wings, bathing in the light of the sun, and nursed in 
flowers.” It is an awful thought, how many have passed from 
infancy to childhood, from childhood to youth, from youth to 
manhood, and from manhood to old age, and are yet in their 
sins! Changed years with unchanged hearts ! 


October 10. 

THE ENEMIES OF THE CROSS. 

“ For many walk, of whom I have told you often, and now tell you even weeping, 
that they are the enemies of the cross of Christ; whose end is destruction, whose God 
is their belly, and whose glory is in their shame, who mind earthly things.”—Phil. 
iU. 18,19. 

There is no age in which the Church has been free from 
hypocrites and false professors. Many have endeavored to em¬ 
ploy this fact as an argument against religion, but it is just the 
reverse; for there must be real coin, or the counterfeit never 
would exist. There were such characters in Paul’s time, and he 
lamented it. Let us notice 

The matter of his address. It contains an affecting ac¬ 
count of inconsistent and seducing professors. They are de¬ 
scribed in four ways. 

Their number. “ Many walk.” How many have the name 
of Christ on the lips, who have not received his Spirit in their 
hearts! It becomes us therefore to bring ourselves to the un¬ 
erring test of God’s word, and search our principles, motives, 
dispositions, and feelings. 

Their conduct. It was voluptuous. “ Whose God is their 
belly.” It is an awful thing when individuals are more anx¬ 
ious to pamper the body than to feed the soul. Christianity 
teaches us to let our moderation be known to all men. It was 
unblushing. “ Whose glory is in their shame.” Sin debases 

15 



338 


Paul’s faithfulness. 


and degrades our nature, and impenitent sinners pride them¬ 
selves in it, instead of being ashamed of it. It was worldly. 
w Who mind earthly things,” that is, whose spirits, thoughts, 
and desires, are drowned in them, instead of being fixed on 
more exalted subjects. 

Their character. “They are the enemies of the cross of 
Christ.” This description applies to all who are in a natural 
state, and undecided in religion; for, says the Saviour, “ he 
that is not with me is against me ;” enemies to his person, his 
cause, his word, his cross, and his people. It is an awful truth, 
that mere negative virtue, and the lifeless form of religion, may 
be as hurtful to the great interests of mankind as the positive 
crimes of the wicked. The stagnant pool may be as noxious 
as the bursting torrent. 

Their end. “ Whose end is destruction.” Thus the stream 
of wickedness runs into the sea of divine wrath. The end of 
sinners is everlasting destruction from the presence of the Lord. 
Let me avoid it and mind heavenly things, that mine may be 
the path of the just, which is as the shining fight that shineth 
more and more unto the perfect day. 


October 11. 

PAUL’S FAITHFULNESS. 

“ For many walk, of whom I have told you often, and now tell you oven weeping, 
that they are the enemies of the cross of Christ; whoso end is destruction, whose 
God is their belly, and whose glory is in their shame, who mind earthly things.”— 
Phil. iii. 18, 19. 

Let us contemplate 

The manner of Paul’s address. Three things are observ¬ 
able in it:— 

It was frequent. “ I have told you often.” It is necessary 
that the truths of the Gospel should be repeated in our hearing 
over and over again ; our memories are so treacherous, and our 
hearts so deceitful, that there must be fine upon fine, and pre¬ 
cept upon precept. Paul says, in the first verse of this chapter, 
“ To write the same things to you, to me indeed is not grievous, 
but for you it is safe.” 

It was faithful. “ And now tell you.” Some might disbe¬ 
lieve his testimony, and mock and ridicule the truths he pro- 



our lord’s freedom from ambition. 


339 


claimed, but he must be faithful in his warnings and admoni¬ 
tions ; for he well knew his responsibility as an ambassador of 
Christ, and that the blood of souls stains deep. Simplicity and 
fidelity are two essential ingredients in preaching : our lan¬ 
guage, like a transparent stream, should at once reveal our 
meaning, and, like the light of the sun, should obtrude itself 
upon the eyes without any pains to search for it. The rustling 
ot the leaf, says one, can never accomplish that which requires 
the roar of the thunder. 

It was affectionate. “ Even weeping.” I can imagine the 
aged apostle of the Gentiles, his heart filled with love and com¬ 
passion for immortal souls, and his mind hurt and wounded 
with the conduct of these inconsistent professors, weeping over 
them, like his divine Master, who wept over the city of Jeru¬ 
salem, which was devoted to destruction. Paul was an affec¬ 
tionate, as well as a faithful preacher, and spake not only with 
the authority of an apostle, but with the love of a friend, the 
compassion of a father, and the tenderness of a mother. Cor¬ 
nelius Winter remarks of his friend Whitefield, he hardly ever 
preached without weeping. He once said in the pulpit, You 
blame me for weeping, but how can I help it when you will 
not weep for yourselves ? your immortal souls are on the verge 
of destruction, and, for aught you know, you are hearing your 
last sermon. Let not the tears of God’s servants witness 
against you at the last day. 


October 12. 

OUR LORD’S FREEDOM FROM AMBITION. 

“ When Jesus therefore perceived that they would come and take him by force 
to make him a king, he departed again into a mountain himself alone.”—John 
vi. 15. 

It is a true remark, that men who have destroyed in inten¬ 
tion every other part of the temple of truth, have paused when 
they came to the character of Christ, and turning aside, have 
desisted for a while from the work of demolition to gaze and 
bow before it, and have not merely left it standing as a column 
too majestic, or an altar too holy, for human sacrilege to assail, 
but have even inscribed their names on its base, and have been 
heard to burst forth in admiring exclamations, approaching to 



340 our lord’s freedom from ambition. 

love. We have an incident in his life, here briefly noticed, 
which may afford ns some profitable meditation. Observe 
Our Saviour’s knowledge of mankind. “ He 'perceived 
that they w r ould come and take him by force to make him a 
king.” As God he possessed a perfect and universal knowl¬ 
edge of the human character in all its depths of deceit and 
iniquity, John ii. 25 . “ We know,” says Henry, “ what is done 

by men; but Christ knows what is in them.” Our intercourse 
with the world is calculated to render us more cautious and 
less confiding, but he knew all from the beginning. 

Our Saviour’s freedom from ambition. When he per¬ 
ceived that the people would honor him and make him a king, 
what was the course he pursued ? Such was his estimate of 
human applause, such was his freedom from worldly ambition, 
u that he departed again into a mountain himself alone.” 
Those who wished to force this honor upon our Lord were mis¬ 
guided by a blind zeal; they betrayed total ignorance of the 
cause of his mission into the world, and the nature of the king¬ 
dom he came to establish. Their views were secular, and per- 
haps selfish. He sought not honor from men. 

Our Saviour’s love of solitude. “ He departed again 
into a mountain himself alone.” How often we read of his 
being alone, sometimes spending a whole night in prayer to his 
Father, after a day of labor and toil! Let us refer to some 
benefits arising from solitude. It enables us to form correct 
views of things. If you want to see the vanity of the world, 
the vileness of sin, the preciousness of Christ, the value of reli¬ 
gion, and the realities of eternity in their proper light, look at 
them not in a crowd, but in your closet, through the shaded 
arch of solitude. It familiarizes the soul with God and divine 
things, elevates the mind above the world, prepares for fresh 
trials and sorrows, and by the Divine blessing meetens us for 
the heavenly inheritance. Let us seek to be useful, respected, 
and beloved, rather than applauded and extolled. In a certain 
sense, the good opinion of men is desirable, for where respect 
ceases usefulness ends; but let us desire goodness rather than 
greatness. 

“ We’d sing the characters he bears, 

And all the forms of love he wears, 

Exalted on his throne ; 

In loftiest songs of sweetest praise, 

We would, to everlasting days, 

Make all his glories known.” 


THE BACKSLIDER’S PRAYER. 


341 


October 13. 

THE BACKSLIDER’S PRAYER. 

u Restore unto me the joy of thy salvation.”—Psalm li. 12. 

Three things are here mentioned concerning David. 

The enjoyment he had experienced. “The joy of thy 
salvation.” Salvation is inseparably connected with joy. This 
joy is divine in its source. It is derived from God, who is the 
fountain of bliss. Salvation is of the Lord in its device, accom¬ 
plishment, and application. Glorious in its object. “ Thy sal¬ 
vation.” The Christian rejoices in everything that concerns 
God, but especially in his salvation; because it includes every 
spiritual blessing which the soul stands in need of. Delightful 
in its effects. It leads the mind to God, in holy thoughts, de¬ 
sires, and affections ; elevates the soul above worldly objects; 
and humbles the spirit before God. 

The loss he had sustained. This is implied in his pray¬ 
ing for a restoration of this joy. It is possible for a Christian 
to lose his joy in God’s salvation. Let us inquire whence this 
arises. From neglect of communion with God. Apostasy, 
says Henry, begins at the closet door. From indifference to 
public ordinances. It is a bad sign when there is little or no 
relish for the services of the sanctuary: when this is the case, 
the soul cannot be in a healthy, prosperous state. From al- 
lowed sin. It is folly to think of retaining the joy of God’s 
salvation, while we are living in the neglect of any known duty, 
or the commission of any known sin. 

The desire he expressed. He prays for a restoration of 
joy. Believers from various causes may lose for a time their 
joy; but, says one, the wind shall not always howl, nor dull 
eddying vapors float along the sky; the warm sunbeam shall 
yet break out from behind the cloud; and the flowers which 
were almost broken in the blast, shall again lift up their heads. 
God has several ways of restoring his people’s joy. He does it 
by affliction—by his word—by his Spirit—and by leading us 
afresh to the cross. 

“ The cross ! it takes our guilt away; 

It holds the fainting spirit up ; 

It cheers with hope the gloomy day, 

And sweetens every bitter cup.” 


342 


THE AFFECTING TRUTH. 


October 14. 

THE AFFECTING TRUTH. 

“The world hath hated thorn.”—John xvii. 14. 

Our text presents before us two topics of consideration. It 
records an affecting truth, and it exposes an awful crime. 

It records an affecting truth. That the followers of 
Christ have in every age been hated by the world. Here let 
us define the term world. By it, as here used, we are to under¬ 
stand the subjects of Satan’s kingdom; four reasons may be 
given why they are called the world. Because they form the 
greatest part of the world—because they are governed by the 
principles of the world—because they pursue the pleasures of 
the world—and because they have their portion in the world. 

The disciples were more peculiarly the objects of the world’s 
hatred, because of the work in which they were engaged, and 
the doctrines they taught were so opposed to carnal reason. 
Christians are hated of the world, 

j Because they are ignorant of their true character. They 
know not those honors and dignities that are associated with the 
character of Christians, or they would say, “We will go witb 
you, for we have heard that God is with you.” 

Because they differ from them in their nature. Believers 
are the sons of God, born from above; the ungodly are the 
children of the devil, born from beneath; the one have a heart 
of stone, the other a heart of flesh. 

Because they belong not to their society. “ They are not of 
the world.” They are the members of a different family, they 
serve a different master, are governed by different laws, arrayed 
in different attire, live on different food, and are journeying to a 
different country. 

Because they pursue not their course. There is the course 
of the world, and the way of holiness. The wicked are walking 
in the road to destruction, and think it strange that believers 
run not with them to the same excess. The Christian may here 
see what he is to expect in the world—hatred. It is encourag¬ 
ing to reflect on the especial care Christ takes of his own. 
They are safe, notwithstanding all the rage and malice of their 
enemies. They shall be preserved from evil, and sustained till 
their work is done, and their hour is come. 


THE AWFUL CRIME. 


343 


October 15. 

THE AWFUL CRIME. 

“ The world hath hated them.”—John xvii. 14. 

While this passage records an affecting truth, 

It exposes an awful crime. Let us notice four marks be¬ 
longing to this hatred manifested by the world to believers. 

It is an unreasonable hatred. There are no just grounds to 
call it forth. When Christians act up to the high character 
they sustain, they are just in their dealings, faithful to their 
promises, kind in their disposition, patient under sufferings and 
injuries, the excellent of the earth, and the lights of the world; 
and yet the world hath hated them! 

It is an universal hatred. There are some distinctions, but 
no exceptions. Some pious individuals, moving in the higher 
walks of life, are not equally exposed to the effects of the hatred 
of the ungodly with those who are found in the lower stations 
in society; yet their hearts are no less filled with enmity against 
them. A lion retains his ferocious and savage nature, even 
when he is bound in chains; so the wicked feel hatred in their 
hearts against Christ’s followers, though it is not in the power 
of their hand to hurt them. 

It is a cruel hatred. This is very evident from its effects, 
when it has been suffered to break out. We should rejoice that 
in our days outward persecutions are imknown; but little, 
mean, and petty cruelties are still practised by many who would 
gladly show it more openly with the scourge, the stake, or the 
sword, if the laws of our country did not spread their wings to 
protect us. 

It is an implacable hatred. A wicked world continuing 
such, can no more cease to hate the saints than a ravening 
wolf can be reconciled to the innocent lamb, or the rapacious 
raven to the harmless dove. Naturalists inform us that the 
panther has such an antipathy to man, that it will tear the very 
picture of a man. So wicked men show their hatred and con¬ 
tempt of God, by persecuting the saints, who are images and 
representations of Him. Let us admire the watchful care God 
exercises over his people in the midst of the fury and hatred of 
their enemies. If there is hatred from the world, let there be 
love in the Church. 


344 


CHRIST TRECIOUS. 


October 16. 

CHRIST PRECIOUS. 

“ Unto you therefore which believe, he is precious.”—1 Pet. ii. 7. 

How just and striking is the figure which compares the 
Saviour to a foundation-stone! Everything else is sliding sand 
and yielding air, a bubble on the wave, an empty show. He is 
a tried stone, tried in his humiliation by all the vehemence of 
temptation, and by all the weight of affliction; a corner-stone, 
that which unites and sustains the edifice, precious to God and 
to the saints. Let us contemplate in this passage 

The glorious Person. It is the Lord Jesus Christ. To 
attempt an adequate description of’his glories and excellences, 
with the embellishments of human learning, would be to paint 
the rose, increase the whiteness of the lily, give coloring to the 
rainbow, or gild the glorious rays of the setting sun. All the 
beauties of nature, however lovely and varied, are overpowered 
when contrasted with the charms of Him who is the chiefest 
among ten thousand, and the altogether lovely. He is the sac¬ 
rifice and the priest; he is the way and the intercessor; he is all 
and in all. 

The gracious characters. What a treasure is that faith 
which discovers so much glory in Christ, while to sense he is 
only the object of refusal and contempt! True faith believes in 
the evil of sin, the purity of the law, the fulness of the Gospel, 
the all-sufficieney of Christ, and the adaptation of the blessings 
of his salvation. 

The interesting fact. To those who believe, Christ is 
precious. He is so in all he is, all he has, all he has done, and 
all he requires. Observe the reasons of it. They are convinced 
of their need of him; they see his excellences: feeling their 
ignorance, they go to him for instruction; mourning over their 
guilt, they look to him for pardon; seeing their weakness, they 
apply to him for strength. They are persuaded of their inter¬ 
est in him, in all his works and perfections, offices and adminis¬ 
trations, influences and graces. The evidences of it. How do 
they show that he is precious to them ? They are fond of his 
presence, impatient of his absence, and anxiously inquire and 
seek after him; having once sweetly rested in his smile, they 
can find the sunbeam nowhere else. Is he precious to me ? 


THE NATURE OF GODLINESS. 


345 


October 17. 

THE NATURE OF GODLINESS. 

“ Godliness is profitable unto all things, having promise of the life that now is, 
and of that which is to come. This is a faithful saying, and worthy of all accepta¬ 
tion.”—! Tim. iv. 8, 9. 

We may notice several things with regard to godliness. 
Let ns 

Explain its nature. It includes a saving knowledge of the 
character of God; it brings us to the light, and informs the 
judgment while it renovates the heart, making us wise to salva¬ 
tion. It includes a firm reliance on the merits of the Son of 
God. A true and saving knowledge of God is always associ¬ 
ated with implicit faith and entire confidence in Christ. It in¬ 
cludes a cheerful obedience to the commands of God. Obedi¬ 
ence is the test of love. If our knowledge of God is saving, 
and our faith in Christ is genuine, then we shall render a cheer¬ 
ful and ready obedience to the Divine commands. It includes 
a growing conformity to the image of God. A godly man is 
one who resembles God, and godliness is synonymous with god¬ 
likeness. It includes entire consecration to the service of God. 
We must render to him, not only the service of the lip, and 
the profession of the life, but the homage of the heart. Let us 
now 

Exhibit its advantages. It is universally profitable; it is 
so as to temporal things, because it enhances our enjoyment of 
them; while we are thankful for the gift, we delight in the 
giver. 

It improves the state. Godliness raises its possessor from the 
lowest degradation to the most exalted honors; it finds him a 
slave immured in a dungeon, it knocks off his fetters, and pro¬ 
nounces him free; it finds him poor, and confers on him un¬ 
searchable riches. 

It exalts the feelings. How debased are we by nature! how 
sensual and grovelling! But godliness produces a delightful 
change; it refines what is gross, and ennobles what is degrad¬ 
ing ; so that, instead of licking the dust like the serpent, we 
soar on high with the eagle towards the sun. 

It dignifies the character. Those who are godly are the sons 
of God; they are the seed which the Lord hath blest, the fights 
of the world, the salt of the earth. Godliness attaches a dig- 
15 * 


346 


THE ADVANTAGES OF GODLINESS. 


nity to everything it touches; it gives the philosopher true wis¬ 
dom, makes the man of science a practical man, and the wealthy 
and influential, liberal and useful to the cause of God; it makes 
the merchant more anxious to obtain the pearl of great price 
than temporal gains; it renders the poor man a happy man, 
and every one that receives it a great man. 


October 18. 

THE ADVANTAGES OF GODLINESS. 

“ Godliness is profitable unto all things, having promise of the life that now is, 
and of that which is to come. This is a faithful saying, and worthy of all accepta¬ 
tion.”—! Tim. iv. 8, 9. 

If we personify godliness, we may represent her as standing 
with the world beneath her feet, heaven in her eye, a wreath 
of glory on her brow, and a smile of composure playing on 
her countenance; length of days is in her right hand, and in 
her left hand riches and honor; her ways are ways of pleasant¬ 
ness, and all her paths are peace; she has an anchor for sea, 
and a shield for land, and she goes forth scattering the choicest 
blessings on all who honor her. But let us turn from the figure 
to the fact, and contemplate the pleasures and advantages of 
true piety. 

Enumerate its promises. But how can we do this ? Go 
and stand by a wide flowing river, and number the particles 
of water that pass in rapid succession along the streams; and 
if you can do this, then you may be able to enumerate the 
promises of godliness. They are here divided into two classes. 

Present. “ Having promise of the life that now is.” Be¬ 
lievers have a present salvation. How nearly are grace and 
glory united!—grace is the day-break, glory is the meridian 
and noon-tide splendor of the sun; grace is the closed bud, 
glory the open flower; grace is the seed-time, glory the har¬ 
vest. These two kingdoms are united by so small an isthmus, 
that he who stands upon the extremest boundary of the king¬ 
dom of grace on earth, has almost already set his foot within 
the kingdom of glory in heaven. The promises are a precious 
book, written with the finger of God, and every leaf drops 
honey and myrrh; they are golden vessels, in which are 



peter’s warning. 


347 


treasured up the choicest jewels God has to bestow. But the 
promises are 

Future. They regard the life to come. It is a glory yet to 
be revealed. There are golden harps, but they shall be tuned 
to his praise ; there are never-fading crowns, but they shall be 
cast at his feet; there are palms of victory, but they shall be 
waved to his glory. The redeemed above are said to be in¬ 
heriting the promises. Let us now 

Enforce its claims. Three are mentioned here. 

Its truth. “ This is a faithful saying.” The evidences of 
Christianity are strong and undeniable. It is proved externally 
by signs and wonders, prophecies and miracles; and internally 
by the witness of the Spirit, and the testimony of the Chris¬ 
tian’s experience. Its worth. It is worthy; worthy of your 
thoughts and desires; worth praying for, and worth receiving. 
It is heaven’s greatest mercy and God’s richest gift. Its uni¬ 
versal fitness. “ Worthy of all acceptation.” Its blessings 
and enjoyments are adapted to the nature, capacities, require¬ 
ments, and immortality of the soul. The form of godliness 
will no more profit than painted fire will warm: let us, there¬ 
fore, seek its vital power, that we may enjoy its inestimable 
privileges. 


October 19. 

PETER’S WARNING. 

“ And the Lord said, Simon, Simon, behold Satan hath desired to have you, that 
he may sift you as wheat; but l have prayed for thee, that thy faith fail not; and 
when thou art converted, strengthen thy brethreu. And he said unto him. Lord, I 
am ready to go with thee, both into prison and to death. And he said, I tell thee, 
Peter, the cock shall not crow this day, before that thou shall thrice deny that thou 
knowost me.”—Luke xxii. 31-34. 


How faithful is the pen of inspiration !—here Truth, with 
impartial hand, dips her pencil, now in brighter, now in darker 
colors, and thus draws her characters to the very life. We have 
now to contemplate Peter’s fall. Consider 

His warning. It was given at a solemn period; after the 
celebration of the Paschal Supper. Some deny the being of 
Satan; but he is here spoken of as a person, see Job i. and 
Zech. iii. 1. He is the Christian’s grand adversary. He desires 
to sift us as wheat, and by his temptations to draw us into sin, 



348 


peter’s fall and recovery. 


that- we may fall as victims to his malice, that he may shake 
our faith, disturb our peace, and destroy our souls; these, are 
his designs, whether he assumes the form of an angel of light, 
or a demon of darkness. 

His Intercessor. “But I have prayed for thee, that thy 
faith fail not.” Here is something naturally supposed. Christ 
does not intercede that we may not be tempted. He allows it 
for wise ends, and we have instances of this ; Abraham was suf¬ 
fered to utter deceit and falsehood; Moses spake unadvisedly 
with his lips; Job was tempted to curse God and die. Let no 
man expect to be free from temptation, but seek sustaining 
grace. But here is something expressly stated. The Saviour 
intercedes that our faith may not “ finally failthe Greek 
word in the original conveys this meaning. Peter’s faith did 
fail, as has been the case with other saints, but not finally. The 
difference between Peter and Judas was, the one fell for a time; 
the other never more to rise. How desirable is it to have strong 
faith, that we may be enabled to quench the fiery darts of 
Satan; and faith in lively exercise, that we may be a match for 
his devices ! What a powerful Advocate has the believer!— 
a kind Intercessor, who is touched with the feeling of our infirm¬ 
ities. 


October 20. 

PETER’S FALL AND RECOVERY. 

“ And the Lord said, Simon, Simon, behold Satan hath desired to have you, that 
he may sift you as wheat; but I have prayed for thee, that thy faith fail not: and 
when thou art converted, strengthen thy brethren. And he said unto him, Lord, I 
am ready to go with thee, both into prison and to death. And he said, I tell thee, 
Peter, the cock shall not crow this day, before that thou shalt thrice deny that 
thou knowest me.”—Luke xxii. 31-34. 

We proceed to remark from these words, 

Peter’s rashness. “ Lord, I am ready to go with thee, 
both to prison and to death.” Two things Peter seemed to 
forget; the power of temptation. We are little aware in what 
manner, or from what quarter, temptations may come, and the 
particular influence they may have on the mind.—When Peter 
uttered these strong expressions of attachment to our Lord, he 
knew not how near the tempter was to him. But he forgot his 
own iveaJcness. “ Lord, I am ready to go with thee into prison 



peter’s fall and recovery. 


349 


and to death.” Yes, Peter, but are you able ? have you 
counted the cost ? have you weighed the matter, and thought 
of the peculiar grace that is requisite to support the mind of a 
martyr? How little do we know of ourselves and our own 
weakness, till some circumstances occur to try us, and our faith 
is called into exercise ! 

His fall. This is intimated in the words of our Lord, in 
the 34th verse; that Peter should deny him before the dawn¬ 
ing of the day: but he could not believe it. Deny thee, ho 
was ready to say, Oh how ungrateful should I be, if I should 
thus act! What! after all the kindness thou hast shown me, 
and all the professions of attachment I have made! no, my 
Master, “ though all shall be offended at thee, yet will not I.” 
But hark! J udas comes at the head of a multitude with 
swords and staves to take Jesus ; the hour and power of dark¬ 
ness is come. Peter appears very valiant for a time, and begins 
to fight for his Master, and cut oft* the right ear of one of the 
high priest’s servants. Soon he follows afar oft’, and at length 
is ashamed of his Master, and denies him with oaths and curses. 
Lord, what is man! But observe 

His recovery. This is intimated in the words, “When 
thou art converted,” or restored. We are told that the Lord 
turned and looked upon Peter—what a look it was ! it was a 
look of reproach that pierced him to the heart, a look of re¬ 
membrance that brought past scenes to his memory, a look of 
affection that won his soul, the look of Omniscience that pene¬ 
trated his mind; it was an expressive and forcible look, that 
seemed to say, What, Peter, is this thy kind return for all my 
favors ? Is this the result of all your strong professions ? 

His duty. “Strengthen thy brethren.” The people of 
God, who have fallen into sin, when they are again restored to 
him from whom they have wandered, feel anxious to publish 
abroad more than ever the Divine mercy and forgiveness. This 
was the case with David. “ Then will I teach transgressors thy 
ways, and sinners shall be converted unto thee.” Peter’s fall 
should be regarded by us, not as an example for our imitation, 
but a beacon for our warning. 

“ 0 Lord ! thy heavenly grace impart, 

And fix my frail, inconstant heart; 

Henceforth my chief desire shall be 
To dedicate myself to thee.” 


350 


GOD REASONING WITH MAN. 


October 21. 

GOD REASONING WITH MAN. 

“Come now, and let us reason together, saith the Lord; though your sins be 
as scarlet, they shall be white as snow; though they be red like crimson, they 
shall be as wool.”—Isa. i. 18. 

The most encouraging promises and invitations are beauti¬ 
fully blended with the predictions of the prophets. These 
delightful expressions, that were so eminently calculated to 
inspire the ancient Israelites with the liveliest emotions of joy, 
form the source of our consolation and the ground of our hope. 
This chapter commences with a gloomy account of human 
depravity; but ere it concludes, we have a bright prospect of 
Divine mercy. These words lead us to remark, that 

Our state is one of distance from God. Therefore the 
Almighty says, “Come.” How early is our alienation from 
God manifested! Who can doubt this fact ? Heathens ac¬ 
knowledged it. Plato said, no man is born without sin; Cicero 
and other heathen philosopher’s have expressed themselves in a 
similar way. Revelation asserts it, reason confirms it, experience 
testifies it, redemption illustrates it, the believer confesses and 
laments it too. 

Our sins are of an aggravated nature. “As scarlet, 
and red like crimson.” Twice dyed, original and actual trans¬ 
gressions. Six crimes are mentioned in the preceding verses ; 
ingratitude, ignorance, thoughtlessness, apostasy, defilement, 
and hypocrisy. 

Grace effects a change. This change is wonderful in its 
nature; it is called a new creation ; there is in conversion a re¬ 
impression of the Divine image on the soul. It is extensive in 
its latitude; it does not consist in a mere alteration of our 
views and opinions, but in the renovation of the heart, and the 
illumination of the mind; it extends to all the faculties of the 
soul. It is visible in its effects; these are external, though the 
seat of the change is within. 

Religion has reason on its side. The believer can give 
a good reason for his attachment to God, but the ungodly 
cannot for their love to the world. God condescends to reason 
with us ! How unreasonable and unrighteous is it, then, for 
us to despise and reject him! 

God is willing to pardon. The whole passage clearly 


THE DANGER OF TEMPTATION. 


351 


discovers this. Oh! what amazing condescension for the 
Almighty to deign to reason with ns ! His invitations, expos¬ 
tulations, arguments, and promises, show that everything is 
propitious, all things are ready, and that he is waiting to he 
gracious. 


October 22. 

THE DANGER OF TEMPTATION. 

u Watch and pray, that ye enter not into temptation.”—Matt. xxvi. 41. 

This was the language of Jesus to three of his disciples, in 
the garden of Gethsemane ; and it is a suitable counsel to all 
his followers. Observe 

The danger to which we are exposed. Entering into 
temptation. Let us notice 

The care that should he taken. We must not cherish the 
thought of sin; the revolving of it in our mind is the first step 
in the passage of temptation. We must not expose ourselves 
to the occasion of sin. When the mind is unoccupied, it is a 
favorable time for the enemy. It is the sitting, not the flying 
bird, that is the fowler’s mark. We must not parley with sin. 
Eve was overcome by this. In the hour of temptation, side not 
with your corruptions, but with your convictions. We must 
not enter on a course of sin. Approach not the borders of 
temptation. We should keep at such a distance from breaking 
the law, that, as the rabbis say, we should not touch even the 
hedge that guards it. 

The reasons why we should evince this care. We will give 
four. The craft of the enemy. We have a subtle foe to deal 
with, who assumes a thousand forms to entice and entangle us. 
The weakness of our hearts. “ How weak is thine heart!” says 
God—Ezek. xvi. 30. How soon are we overcome, and yield to 
temptation ! Our personal comfort. When we turn aside into 
the way of temptation, how destructive is it to the peace of our 
minds! The honor of religion. How many, by yielding to 
the suggestions of the enemy, have brought a disgrace on 
religion, and caused the way of truth to be evil spoken of! Let 
us seek help from our Great High Priest, who “in that he 



352 


THE MEANS OF ESCAPING TEMPTATION. 


himself hath suffered being tempted, he is able to succor them 
that are tempted.” 


October 23. 

THE MEANS OF ESCAPING TEMPTATION. 

“ Watch and pray, that ye enter not into temptation.”—Matt. xxvi. 41. 

Having noticed the danger to which we are exposed, viz., 
entering into temptation, let us now observe 

The means of escaping it. The way to avoid the evil is 
to be found in the pursuit of good. The path of duty is the 
path of safety. Omissions make way for commissions, and the 
end of duty is the beginning of sin. There are two particular 
means here specified, whereby we may be prevented from 
entering into temptation. Let us look at them. 

Watchfulness. Our Lord frequently enjoined this on his 
followers. It is one of the most important of Christian duties. 
There are three things implied in it. Apprehension of danger. 
This feeling must be cherished by the Christian who would not 
enter into temptation. We are least safe when we feel ourselves 
most secure. Activity in duty. A vigilant spirit is opposed to 
one of indolence. It is a lively and wakeful spirit, watching 
the first motions of the enemy, as David did when Saul cast a 
javelin at him, to slay him ; he escaped the infuriated monarch, 
not by resistance, but by vigilance—1 Pet. v. 8. Suitableness 
of preparation. It is of no use watching the approach of the 
enemy, if we are not armed and ready to meet him. This must 
be done not in our own strength. Array yourselves in military 
panoply, and keep yourselves always in a military posture. 
“ Put on the whole armor of God.” How many have entered 
into temptation, being off their guard! 

Prayer. This is never out of season, therefore we are 
enjoined to pray without ceasing. What must we pray for 
with regard to temptation ? For preventing grace to keep us 
out of temptation. So we are taught in our Lord’s prayer, 
“ Lead us not into temptation;” that is, that God would not by 
his providence open a door of temptation to us. For comfort¬ 
ing grace to support us in temptation. Paul prayed for 
deliverance from his trial; God answered it by insuring suitable 




CHRISTIAN CHARACTER AND PRIVILEGE. 


353 


relief in it, “ My grace is sufficient.” For delivering grace to 
bring us out of temptation. We must pray, not only that we 
may be rescued from it, but be the better for it; that when he 
has tried us we may come forth as gold, that his name may be 
glorified, our souls benefited, and his grace magnified. 


October 24. 

CHRISTIAN CHARACTER AND PRIVILEGE. 

“ But if any man love God, the same is known of him.”—1 Cor. viii. 3. 

It has been well remarked, that those spiritual lights have 
the purest radiance which are the least conscious of their own 
brightness; and those divine flowers diffuse the sweetest fra¬ 
grance which make the least display. The higher the Christian 
rises in self-knowledge, the lower he sinks in his own estima¬ 
tion ; “ knowledge puffeth up, but charity,” or Christian love, 
“ edifieth.” In this passage let us notice the character and 
privilege of a good man. 

His character. He loves God. Love to the Divine Being 
is the very essence and principle of true religion. Two things 
may be observed respecting this love. 

Its extent. What does it include ? A spiritual apprehen¬ 
sion of God. We cannot feel any real regard for an unknown 
Deity—the choice of him as our portion—a high value and 
esteem for him—and a strong desire for nearer communion 
with him. 

Its evidences. The possession of this principle will discover 
itself in various ways; if we possess it, we shall value nothing 
in comparison with God ; we shall hate sin, breathe after holi¬ 
ness, desire to be more conformed to the Divine image, and 
more devoted to the Divine glory. 

His privilege. He is known of God. Consider 

What it includes. More than a bare knowledge; this of 
itself is not necessarily a privilege; for in this sense the ungodly 
are known of him. It involves the Divine recognition, the 
Divine approval, and the Divine regard. 

What it secures. Those who are thus known of God shall 
have his blessing to sweeten their common mercies, his grace to 



354 THE UNIVERSAL DOMINION OF THE SAVIOUR. 

soothe their varied sorrows, the participation of his favor, the 
joys of his salvation, a public recognition at the last day, and a 
free admittance into the realms of glory. Remember, that 
knowledge in the head, without grace in the heart, is insuffi¬ 
cient to evidence the Christian character. 

“ Thy favor, Lord, is all I want; 

Here would my spirit rest: 

Oh ! seal the rich, the boundless grant, 

And make me fully blest.” 


October 25. 

THE UNIVERSAL DOMINION OF THE SAVIOUR. 

“ All power is given unto me in heaven and in earth.”—Matt, xxviii. 18. 

In prosecuting the march which the Gospel has commenced, 
says one, it consults the map of the world—as the sun of 
righteousness ascends in the firmament, our moral horizon en¬ 
larges. What encouragement have we in the passage before 
us to exert ourselves for the spread of the Gospel! Consider 

The universal dominion of the Saviour. This is a sub¬ 
ject frequently referred to in the Scriptures, and one of para¬ 
mount importance. Two things are observable here 

The extent of this ‘power. “ AU power.” Monarchs have 
power; angels and evil spirits have power, but it is limited, and 
under certain control. Jesus has all power “ in heaven.” He 
exercises unlimited dominion over the shining ranks of angels 
that bow before him, and the glorious army of the redeemed 
above, who fall prostrate before his spotless throne. He has 
power to obtain from the court of heaven pardon, peace, and 
the gift of the Holy Spirit. He has power “ in earth.” He 
upholdeth all things by the word of his power; he regulates 
and governs the affairs of men ; he has power to judge and to 
punish at the last day ; he has power in his church, and is the 
only true Head of it. 

The mode by which it is obtained. It is “ given.” He pos¬ 
sesses unlimited power over all, essentially, as God; but the 
dominion here referred to is that which he has delegated to him 
as Mediator, by virtue of the office he undertook, and the work 
he performed—John xvii. 2. As God, his power was by right; 



THE UNLIMITED COMMISSION OF THE GOSPEL. 355 

as man, it was given. As God, he said, “ I and my Father are 
oneas man, he said, “ My Father is greater than I.” Let my 
prayer be, Blessed Saviour, exercise thy power over me. 

“ Thy blessing shall extend; 

Thy saving grace appear ; 

And all, to earth’s remotest end, 

The Lord our Saviour fear.” 


October 26. 

THE UNLIMITED COMMISSION OF THE GOSPEL. 

“ Go ye therefore, and teach all nations, baptizing them in the name of the Father 
and of the Son, and of the Holy Ghost; teaching them to observe all things what¬ 
soever I have commanded you.”—Matt, xxviii. 19, 20. 

We have here the Christian minister’s directory. See 

The UNLIMITED COMMISSION OF THE GOSPEL. 

It is important in its contents. It consists in the communi¬ 
cation of instruction. “ Teaching them” what glorious truths 
are to be taught; the ruin and desolation occasioned by sin, and 
the blessings secured by grace; our duty to God and our neigh¬ 
bor ; the all-sufficiency of Christ’s merits, and the work of the 
Spirit. The Bible, and not a human production, is to be our 
book of reference and appeal. It consists in the administration 
of an ordinance. “ Baptizing them.” This is an outward sign 
of an inward change; by it we are introduced into the visible 
Church of Christ. While we regard it as of Divine authority, 
let us beware of attaching too much importance to it. 

It is Divine in its origin. It is not the commission of men, 
but of our Redeemer God. “ Teaching them to observe all 
things whatsoever I have commanded you.” It is at our peril 
to go farther than the contents of our commission, or to refuse 
to declare the whole counsel of God. We must not multiply 
words without cause, which will only tend to hide, or at least 
impair our meaning, as the fruit is seldom abundant where the 
foliage is too luxuriant. 

It is universal in its extent. “ Teach all nations.” There is 
something delightfully encouraging in the contemplation of the 
universal adaptation of the Gospel and its blessings to the 
nature, capacities, and requirements of the soul of man. Sin 



356 


ENCOURAGEMENT OF THE CHURCH. 


is a universal malady, and the Gospel proclaims a universal 
remedy. Paul rejoiced, that, though he was in chains, the 
word of the Lord was not hound. May it appear that to me is 
the word of this salvation sent, with Divine power and energy . 

« Lord, spread the triumphs of thy grace ; 

Let truth and righteousness and peace, 

In mild and lovely forms, display 
The glories of the latter day.” 


October 27. 

THE DELIGHTFUL ENCOURAGEMENT OF THE 
CHURCH. 

« And lo! I am with you alway, even unto the end of the world. Amen.” 

Matt, xxviii. 20. 

The presence of God is the spiritual alchemy that turns 
everything into gold. Brainerd thus advised a candidate for 
the ministry—the way to enjoy the Divine presence, and he 
fitted for distinguishing service for God, is to live a life of great 
devotion, and constant self-dedication to him. We have now 
to contemplate 

The delightful encouragement of the Church. This is 
derived from the Saviour’s promise before us. His essential 
presence is everywhere, hut his especial and gracious presence 
is with his church and people. View 

Its extensive benefits. “ I am with you.” In our religious 
engagements and devotional exercises, no matter who are with 
us, if he is not, there can be no spiritual profit or enjoyment. 
“ I am with you !” this is an antidote against the most distress¬ 
ing fears. This enabled the apostles to rejoice in tribulation, 
and sing in a prison. My grace shall be with you to cheer you; 
my Spirit shall he with you to teach you; my arm shall be 
with you to defend you. 

Its constant influence. “ Alwayin all places, at all times, 
under all circumstances. How much is there to animate those 
who serve at the altar, as well as those who worship in the tem¬ 
ple ! Let us be much in prayer, if we would wish to derive 
spiritual profit. This is the grand secret of Divine success. Dr. 
Preston observes, “ When we would have any great things to 



THE PROFICIENCY OF CHRIST’S DISCIPLES. 357 

be accomplished, the best policy is to work by an engine which 
the world sees nothing of.” 

Its perpetual duration. “ Even unto the end of the world.” 

The promise is to all future generations. Surely there is no 
room for despondency; there is enough to animate the exer¬ 
tions of every Christian society, and every true believer. Let 
me inquire how have I received my Saviour’s instructions? 
Experimentally and practically ? Am I baptized of the Spirit, 
and do I enjoy his peculiar presence ? 


October 28. 

THE PROFICIENCY OF CHRIST’S DISCIPLES. 

“ For I have given unto them the words which thou gavest me; and thoy have 
received them, and have known surely that I came out from thee, and they have 
believed that thou didst send me.”—John xvii. 8. 

Thus spake our Lord of his disciples, in his intercessory 
prayer. Observe here two things. 

The instructions of the Saviour. “For I have given 
unto them the words which thou gavest me.” What words 
were these ? It includes the whole will of God concerning the 
salvation of sinners. 

The word of the Gospel as the promise of salvation. For 
this end he was born, and came into the world that he might 
bear witness to the truth; he preached the kingdom of God. 
How gracious were the words that proceeded from his lips ! 

The word of the law as the rule of life. Lest any should 
mistake the end of his mission, he said, “ Think not that I am 
come to destroy the law or the prophets; I am not come to 
destroy, but to fulfil.” He magnified the law in a perfect obe¬ 
dience to its precepts ; let us honor it in a sincere obedience to 
its commands. These words he gave to the disciples by Divine 
authority, plainly, faithfully, impartially, and affectionately. 
Here is a model for a Christian minister, who is to declare the 
whole counsel of God. 

The proficiency of the Disciples. “And they have 
received them.” Observe here three things. 

The reception they gave his doctrine. They received it so 
as to acknowledge its purity—believe its Divine authority—un¬ 
derstand its meaning, and feel its influence. 



358 


THE PRECIOUSNESS OF THE PROMISES. 


The assurance they felt of his Godhead. “ And have knoAvn 
surely that I came out from thee.” That is, they felt a firm 
persuasion of his being the Son of God, equal with the Father. 
This term “ known surely,” distinguishes it from mere specula¬ 
tive knowledge. 

The belief they exercised in his Divine mission. “ And they 
have believed that thou didst send me.” The other expression 
had a reference to our Saviour’s being the Father’s equal; this 
regards his being the Father’s ambassador. They believed that 
God sent him, though he came into the world not in the pomp 
and equipage of a prince, but in the form of a servant. What 
matter of joy is it that such a Redeemer has been sent into our 
world ; that we have the doctrines he taught ! But how have 
we received them ? 


October 29. 

THE PRECIOUSNESS OF THE PROMISES. 

“Precious promises.”—2 Pet. i. 4. 

The promises are the foundation, food, life, and soul of faith. 
As a promise is of no avail without faith to apply it; so faith 
is nothing without a promise to lay hold on. The treasure of 
a mine will never enrich without it is dug ; the fragrance of the 
sweetest flower will never refresh unless it is inhaled; and amid 
all the consolations of the Gospel, we may go to the grave in 
despair, if the precious promises are not applied. In what 
respects are they precious ? 

In their nature. They assure us of invaluable things. Ev¬ 
erything that is included in our anticipations, rests on the prom¬ 
ises ; heaven itself is the enjoyment of the promises. Heaven 
is the promises unfolded; and the promises are heaven folded. 
The purposes of God are his concealed promises; and the 
promises are his revealed purposes. They discover all good 
things here and hereafter, as the inheritance of believers, and 
so are justly styled precious. They stamp a value on our com¬ 
mon mercies. We enjoy much by way of providence, but 
much more by way of promise, 1 Tim. iv. 8. A small bless¬ 
ing, by way of promise, is worth a thousand by way of provi- 



THE VARIETY AND EFFECTS OF THE PROMISES. 359 

dence. “ A little that a righteous man hath, is better than the 
riches of many wicked.” 

In their freeness. The promises are the discoveries of 
God’s eternal love to his people. These things are freely given 
to us of God. The wealth of the rich cannot purchase them; 
the poverty of the indigent is no obstacle in the way of their 
receiving them. 

In their fulness. The promises are the Christian’s spirit¬ 
ual treasury—his unsearchable riches. He who can claim the 
promises as his own must be rich indeed. He has grace in 
possession, and glory in prospect. How insignificant are all 
worldly portions when compared with the heavenly inheritance! 
Let us rejoice in the fulness of the promises; plead the appli¬ 
cation of them to our own cases, and pray that we may finally 
inherit them above. 


October 30. 

THE VARIETY AND EFFECTS OF THE PROMISES. 

“ Precious promises.”—2 Pet. i. 4. 

They are precious 

In their variety. Diversified as are the circumstances of 
God’s people, there is a promise suited to them all. The 
promises are so laid, that, like a well-drawn picture, they look 
on all that look on them with an eye of faith. Are they 
afflicted ? “ In all their afflictions he was afflicted.” Are 

they poor ? “ Seek ye first the kingdom of God and his right¬ 

eousness, and all these things shall be added unto you.” Are 
they tempted ? The “ God of peace shall bruise Satan under 
your feet shortly.” Are they groaning under the remains of 
corruption within ? “ He will subdue our iniquities.” As there 

is one glory of the sun, and another glory of the moon, and 
another glory of the stars: so it is with the promises, there is a 
rich and endless variety. In whatever part of the wilderness 
the Christian is journeying, there is a beautiful cluster of prom¬ 
ises to cheer him. 

In their certainty. When we have our misgivings, and 
are tempted to stagger at them, let us pray for grace to be en¬ 
abled to stand still, that we may see the salvation of the Lord, 



360 THE GRAND THEME OF THE GOSPEL MINISTRY. 

and remember the language of Scripture. “Is anything too 
hard for the Lord ? All the promises of God in him are yea, 
and in him Amen, unto the glory of God by us.” 

In their effects. “ That by these ye might be partakers 
of the nature not by the Divine communication of the Divine 
essence, but by the participation of the divine grace. By these 
we are to “ perfect holiness in the fear of God.” On the prom¬ 
ises our hopes depend, and from them our comforts are derived. 
They are the wings of prayer; prayer conveys grace from 
heaven to the soul, and unlocks the treasure of divine mercy. 
Believers turn the promises into prayers at a throne of grace. 
The promises encourage us under a sense of our unworthiness, 
quicken us to greater diligence, and revive the fainting spirit. 
What God requires of us as a duty, he promises to us as a gift. 
He commands us to believe in him, he promises to impart 
faith. He enjoins us to love him, he promises to circumcise 
our hearts that we may do it; he beseeches us to turn and re¬ 
pent, he gives repentance, and turns us effectually to himself. 
He calls upon us to pursue a new course, and leave our old 
ways ; he promises to give us a new heart, that w r e may incline 
to his laws. 


October 31. 

THE GRAND THEME OF THE GOSPEL MINISTRY. 

“ Christ is preached.”—Phil. i. 18. 

Wiiat an heroic and undaunted character was Paul! Though 
surrounded by many that were ashamed of Christ, he main¬ 
tained the resolution to his dying day, “ I am not ashamed of 
the Gospel of Christ.” When surrounded by all the licentious¬ 
ness of Corinth, and exposed to the philosophers at Athens, he 
said, “I determined not to know anything among you, save 
Jesus Christ and him crucified.” When w r riting to the Gala¬ 
tians who were lost in Judaism and superstition, he declared 
his boast was the cross of Christ; when at Philippi among the 
great and the mighty he exclaimed, “Yea, doubtless, and I 
count all things but loss for the excellency of the knowledge of 
Christ Jesus my Lord.” He refers in the context to the differ¬ 
ent motives that actuated some to preach the Gospel—verse 
15 . Christ must be preached 



THE PREACHING OF CHRIST. 


361 


In the glory of his person. How wonderful is the union 
of two distinct natures in one Divine person! Christ had a 
nature the same as the Father, and a nature the same as man. 
He thought it not robbery to be equal with God, though he 
took on him the form of a servant. He had a nature that gave 
the law, and a nature that obeyed it. As God he was as high 
as the Father, as man he was as low as the sinner. Every 
attribute belonging to the Deity is ascribed to Christ; and 
every property connected with humanity belonged to him, yet 
without sin. As God he fed five thousand individuals with a 
few small loaves and fishes, as man he was hungry; as man 
he wept over the grave of Lazarus, as God he commanded the 
dead to come forth ; as God he said to the repentant thief on 
the cross, “ To-day shalt thou be with me in Paradise,” as man 
he exclaimed, “ I thirstas God he said, “ I and my Father 
are oneas man he said, “ My Father is greater than I.” It 
was necessary that he should be God and man in one Divine 
person ; man that he might suffer, and God that he might give 
efficacy to his sufferings ; man that he might bear the Divine 
wrath, God that he might be sustained under it. This is the 
Saviour Paul exhibited, and this same Jesus we preach unto 
you. 


November 1. 

THE PREACHING OF CHRIST. 

“ Christ is preached.”—Phil. i. 18. 

And he is to be regarded, not only in the glory of his per¬ 
son, but 

In the execution of his offices. He is the Mediator 
between God and man. What a glorious work he came to 
perform! a work involving the glory of God, and the eternal 
happiness of millions of the human race. He sustains the 
threefold office of Prophet, Priest, and King—he has the wis¬ 
dom of a Prophet, the sanctity of a Priest, and the power of a 
King. The clouds of ignorance are chased away by his wisdom 
—the guilt of sin is expiated by his blood—and the enmity of 
the heart is subdued by his power. Christ must be preached 

In the bestowment of his blessings. These are Divine 

16 



364 THE WISDOM OF GOD DISPLAYED IN CHRIST. 

the heavenly treasure is deposited. Let us see how the wisdom 
of God is displayed in Christ. 

In obtaining a fit Mediator between God and man. 
A mediator, or peace maker, is supposed to have a common 
interest in both parties; and, in effecting a reconciliation, he is 
to be the impartial judge of the rights or injuries of both. The 
Son of God, by his incarnation, was perfectly possessed of every 
requisite qualification, because all Divine and human excellences 
are united in him. As a Prophet it was necessary that he 
should be God to reveal the purposes of heaven concerning our 
salvation—and man, that he might make known the Divine will 
in a way suited to the human race. As a Priest it was neces¬ 
sary that he should be man, that he might suffer; and God, to 
give efficacy to his sufferings. As a King, it was necessary he 
should be God, to subdue our enemies, and man, that his infi¬ 
nite greatness might not overwhelm us with awe. But the wis¬ 
dom of God is seen 

In answering the opposite claims of justice and mercy 
TO THE MANIFESTATION OF THE GLORY OF BOTH. Upon the 
introduction of sin into the world, the glory of God’s justice 
seemed absolutely irreconcilable with the salvation of man. 
Justice required that “ the soul that sinneth should die; ” mercy 
replied, Let the rebel live. The difficulty to all created minds 
was, how both these perfections might obtain their demands, 
and be equally glorified. All is accomplished in Christ cruci¬ 
fied—thfc glory of justice shines in the sufferings of the Saviour, 
and the glory of mercy is displayed in the salvation of the 
sinner. The wisdom of God appears 

In accomplishing the most glorious ends by the 
most unlikely means. Who would have thought of the cross 
as the instrument employed for the achievement of such a 
mighty conquest as the Captain of our salvation obtained ? It 
now forms a connecting link between God and man—a focus to 
which all the rays of the Divine glory are drawn—a shaded 
arch through which we see the visions of the Eternal. Let me 
gaze, and admire, and pray that the Gospel may be made the 
wisdom of God unto me. 

My wisdom, and my guide, 

My counsellor, thou art; 

0, never let me leave thy side, 

Or from thy paths depart. 


THE ANTICIPATION OF CHRIST’S SUFFERINGS. 


365 


November 4. 

THE ANTICIPATION OF CHRIST’S SUFFERING. 

“ And I, if I be lifted up from the earth, will draw all men unto mo.”—John 
xii. 32. 

What an intimate connection is there between the Old and 
New Testament! they may be compared to the two cherubims, 
overshadowing the mercy-seat, face to face. The one is the 
outline, the other is the tilling of it up; the one is the picture, 
the other the original. Our Lord, in the passage before us, al¬ 
ludes to the brazen serpent which Moses lifted up in the wilder¬ 
ness, and which was a type of Christ. Sin is the malady with 
which we are infected, Satan is the old serpent with which we 
are stung, Christ is the brazen serpent lifted up for the healing 
of the nations, faith is the eye that beholds him. As the Is¬ 
raelites were not healed except they looked on the brazen 
serpent, so the sinner cannot be saved without the exercise of 
faith. Let us contemplate the Saviour in 

The anticipation of his sufferings. 

When he died , he was lifted up. By this the price of sal¬ 
vation was paid. There was something appalling in the man¬ 
ner of crucifixion among the Romans. The individual about to 
suffer death, had to bear the cross on his shoulders to the place 
of execution ; before the cross was fixed to the ground, his 
hands and feet, the most sensitive parts of the body, were 
nailed to it, a hole was previously made in the earth, and the 
cross was lifted erect, and thrust iuto it, which caused the most 
excruciating agony. The Saviour was lifted up as an object of 
scorn to his enemies, who derided him; an object of pity to 
his friends who lamented him, and as a sacrifice to offended 
justice. Now was the Lamb of God led to the great altar of 
atonement. 

When he rose , he was lifted up. By this the deed of salva¬ 
tion was insured. His first lifting up was attended with shame, 
but the second was connected with honor. It was not possible 
that he should be holden of the pains of death ; for how then 
could the Divine purposes be accomplished, or the Scripture be 
fulfilled ? 

When he is preached , he is lifted up. In this way salvation 
is proclaimed. This is the great design of the Gospel ministry. 
Matthew Henry remarks, the Scripture is the circle of faith, 
around which it walks, and every point of which compass it 


366 THE ANNOUNCEMENT OF CHRIST’S SUCCESS. 

touches, yet the centre of it is Christ, that is the polar star on 
which it rests. We lift him up in his essential glories as God, 
and in his Mediatorial excellences as man, in the magnitude of 
his love, the greatness of his work, the suitableness of his 
salvation, the riches of his mercy, and the splendor of his 
reign. Let me inquire if the Saviour is exalted in my views 
and opinions, in my experience and desires, and in my conduct 
and conversation. In all things he must have the pre¬ 
eminence. 


November 5. 

THE ANNOUNCEMENT OF CHRIST’S SUCCESS. 

“ And I, if I be lifted up from the earth, -will draw all men unto me.”—John 
xii. 32. 

While the former part of this verse presents the Saviour be¬ 
fore us, in the anticipation of his sufferings, the latter part of it 
exhibits to our view 

The announcement of his success. Observe 

The objects regarded . “ Men .” Why not angels ? Here 

we see the sovereignty of God. “ Verily he took not on him,” 
or as the Greek word signifies, he took not hold of “ the nature 
of angels, but he took on him the seed of Abraham.” He as¬ 
sumed man’s nature, that he might atone for man’s sin. 

The number included . u All men.” One nation was to be 
blest in Abraham; but in his seed, and by virtue of the prom¬ 
ised Messiah, all nations were to be blest. “ To him,” said 
Jacob, “shall the gathering of the people be.” There is no 
limit to the atonement of Christ, but that which arises from our 
unbelief; this is the grand impediment that hinders the bless¬ 
ings of salvation from flowing into our souls. 

The method employed. He will draw all men to him. 
Though he is a stumbling-stone to some, he is a load-stone to 
others. We lift up the cross as an ensign for the people, and 
blow the trumpet of the Gospel, that you may gather around 
it as a direction; pointing the way to glory, that you may 
draw near, and pursue the road to a blissful immortality. 

The agent specified. “ I will do it,” says our Redeemer. 
“ I once said to myself,” says Cecil, “ in the foolishness of my 
heart, what sort of a sermon must that have been, preached by 



THE CHRISTIAN DEAD TO SIN. 


367 


St. Peter, when three thousand were converted ? Such as other 
sermons, there was nothing in it extraordinary : the effect was not 
produced by his eloquence, but by the mighty power of God.” 

The destination mentioned. “ Unto me” We are far from 
Christ by nature, but are brought near to him by grace. We 
are dead, and are drawn to him as our life; we are condemned, 
and come to him as the Lord of our righteousness; we are un¬ 
holy, and acknowledge him as our sanctification. Sinners are 
drawn to the cross, the closet, the sanctuary, the Lord’s table, 
and finally to heaven itself. 

The certainty expressed. “ I will draw all men unto me.” 
Thus he insures the ultimate success of his cause. The fields 
are white to harvest, and many a full ripe sheaf is being 
gathered in; there seems to be a general movement in all parts 
of the world; multitudes are starting up to catch the healing 
beams of the Sun of Righteousness—the walls of China have 
been penetrated, and its inhabitants can read in their own lan¬ 
guage the wonderful works of God—light is advancing in the 
eastern Archipelago—the clouds are flying from the South Sea 
Islands—along the deserts of Africa the Rose of Sharon is seen 
to bloom—America is advancing in the light of the Lord, and 
from Christians in various parts of Europe the Gospel is sound¬ 
ing out. The Lord of the vineyard comes out to his laborers, 
and cries, “ Work while it is called to-day. As truly as I live, 
the whole earth shall be filled with my glory.” 


November 6. 

THE CHRISTIAN DEAD TO SIN. 

“Likewise, reckon ye also yourselves to be dead indeed unto sin.”—Rom. vi. 11. 

What a great difference there is between the man of the 
world and the Christian! The one is dead to the pleasures of 
religion and the things of God, but alive to the world and the 
objects of time; the other is dead indeed unto sin, but alive unto 
God. Let us notice 

The Christian’s death. “ Dead indeed unto sin.” He is 
not dead to the being of sin: it still lives in him, though he 
cannot live in it. Let us inquire in what sense he is dead to 
sin. To the dominion of sin. “ For sin shall not have do- 



368 


THE CHRISTIAN ALIVE TO GOD. 


minion over you,” ver. 14. Though it has an existence in the 
soul, it has not a throne in the heart—it rages, but it does not 
reign. To the curse of sin. To this all are exposed by na¬ 
ture; but, by virtue of his interest in Christ, the believer is 
delivered from it. To the destroying power of sin. Those who 
are united to Christ are rescued from its calamitous influence, 
and shall be preserved blameless at his coming. If I am a 
Christian, sin may disturb, but it cannot destroy me. “The 
strength of sin is the law; but I am not under the law, but 
under grace. To the final doom of sin. This is felt in the 
caverns of eternal darkness and despair, by those who die im¬ 
penitent. But the Christian is delivered from it. How can he 
perish, when we are assured that “ he which hath begun a good 
work in him, will perform it until the day of Jesus Christ!” 
He may backslide from the ways of religion, but if a true 
Christian he shall be restored; the light within him may be 
obscured, but never can be extinguished. “ The altar of prayer 
in his spiritual temple may lie in ruins, and the grass may grow 
on its steps ; yonder holy images may be thrust out, or be 
scarcely recognized through the fading of their colors; and the 
poor heart, once so beautifully adorned may be again like a 
deserted dwelling, where in the desolate chambers only night 
birds dwell, and wind and weather find on every side free ad¬ 
mission; yet the lamp of conviction, “Thou art the Christ,” 
still flickers solitary in the wasted halls over ruin and rubbish. 
The divine flame of this conviction still remains; that to-day, 
or to-morrow, sooner or later, it may light back the lost sheep 
into the arms of its Shepherd.” 


November 7. 

THE CHRISTIAN ALIVE TO GOD. 

“ But alive unto God, through Jesus Christ our Lord.”—Rom. vi. 11. 

That is a memorable saying of Paul’s, “Ye are dead, aud 
your life is hid with Christ in God.” In one sense the believer 
is dead, but in another he is alive. Let us now speak of 

The Christian’s life. Look at 

The nature of it. By nature all are dead; sin is the moral 
murderer of man; it is a death to holiness, happiness, hope, 



THE GLORY CONFERRED ON BELIEVERS. 


369 


and heaven. But the Christian is alive. His is a life of right¬ 
eousness—a life of humility—a life of joy—a mysterious life. 
“ Your life is hid.” It is mysterious in its nature, in its com¬ 
mencement, in the means by which it is effected, in the manner 
in which it is maintained, and in the way by which it is con¬ 
summated. By what unlikely means does the Almighty some¬ 
times impart this principle of life ! Where, inquires one, has 
he made the regeneration of his chosen entirely dependent on 
human instrumentality? Lo! in the midst of the desert he 
often plants with his own hands the loveliest roses; and from 
the rudest copse we often hear the sweetest notes of the night¬ 
ingale. 

The property ascribed to it. “ Alive unto God” We live 
to good purpose when we live to God; when we are alive to 
his word, ordinances, ways, and glory. This life is according to 
the purpose of God, Rom. viii. 29, 30—by the exertion of his 
omnipotent power—and designed for the promotion of his 
glory. 

The medium of it. “ Through Jesus Christ our Lord.” He 
is the procurer of it; “I am come that they might have life.” 
He is the principle of it; he is emphatically designated “ our 
life.” He is the pattern of it; believers are only holy and 
happy as they conform themselves to Christ. He is the glory 
and crown of it; take Christ away, and you undermine the 
foundation, and leave the building in ruins. Can we say that 
he is “ our life ?” 


November 8. 

THE GLORY CONFERRED ON BELIEVERS. 

« And the glory which thou gavest me, I have given them; that they may be one, 
even as we are one.”—John xvii. 22. 

The believer may contemplate these words, and see how largo 
his possessions, and how glorious his prospects am; the sinner 
may read it, and observe how much he loses by being an enemy 
to the Son of God. 

The glory conferred. The glory here spoken of is not 
that which essentially belongs to Christ; the meaning is, that 
he has given to his people an interest in that glory which God 



370 


THE GLORY CONFERRED ON BELIEVERS. 


gave him as Mediator, as their head and representative. There 
is in it a resemblance, though not a perfect conformity. 

God bestowed on him glorious gifts. The gifts and graces 
of the Spirit were imparted to him without measure. The 
same gifts and graces of the Spirit Christ gave to his disciples. 
“ Ye have an unction from the Holy One, and ye know all 
things.” As the brightness of the sun is reflected in a dew- 
drop, so the glory of Christ, the Sun of righteousness, beams 
in the humblest Christian. 

God conferred on him glorious titles. He is designated the 
Prophet, Priest, and King of his Church. Believers are called 
prophets, because, by divine illumination, they know the will of 
God; they are made priests unto God, to offer up spiritual sac¬ 
rifices ; they are called kings, because the kingdom of God is 
within them. 

God insured him a glorious conquest. Christ was supported 
by the Father in the performance of his work; and the Chris¬ 
tian derives from the Saviour a sufficiency of grace. Christ 
obtained a complete victory over all his foes, and his people 
shall be more than conquerors. 

God gave him a glorious resurrection. Death had not long 
to triumph over his prey; the grave had not long to retain her 
prisoner. How glorious shall the believer’s resurrection be! 
“ He shall change this vile body, and fashion it like unto his 
own glorious body.” 

God set before him a glorious reward. He had a glorious 
kingdom, a glorious sceptre, a glorious throne, and a glorious 
crown. In these glories, his people will participate. Thus Paul 
speaks of the obtaining of the glory of our Lord Jesus Christ. 
What advantages do Christians derive by virtue of their inter¬ 
est in Christ ? If they suffer with him, they shall be glorified 
together. 

To thee we still would cleave 
With ever-growing zeal; 

If millions tempt us Christ to leave, 

O, let them ne’er prevail. 

Since Christ and we are one, 

Why should we doubt or fear ? 

If he in heaven hath fixed his throne, 

He’ll fix his members there. 


THE INTERESTING UNION. 


371 


November 9. 

THE INTERESTING UNION. 

“ And the glory -which thou gavest me, I have given them ; that they may be one, 
even ua we are one.”—John xvii. 22. 

Having noticed from this verse the glory conferred, we have 
now to consider 

The design stated. “ That they may be one, even as we 
are one.” This is a sublime and godlike end indeed. The 
meaning is, that they may be united in the most beneficial and 
honorable manner to Christ, and to one another, in resemblance 
of that infinitely higher union which subsists between the 
Father and the Son. Observe 

The fact of this union. It consists in a joint profession and 
experience of the truth as it is in Jesus, and a firm and united 
adherence to all divine ordinances. Truth must be laid as the 
foundation of unity among Christ’s followers; for a union in 
error and wickedness is but a faction. They are all one in 
Christ Jesus. It is a pleasing illustration, that the similarity of 
dew-drops in pureness and beauty, although formed from all the 
varieties of vapor, is like that uniform spirit which characterizes 
the diversified classes of mankind, who are brought to believe on 
Christ for salvation. There is a unity of faith, a unity of prin¬ 
ciple, a unity of spirit, a unity of affection and desire, a unity 
of aim and pursuit, and a unity of anticipation. In the world 
above, this union shall be perfect and complete. 

The resemblance of this union. “Even as we are one.” 
These two unions are not alike in all respects. There are three 
points of resemblance that may be traced. They are the same 
in their spirituality. It is not a union of bodies, but of spirits. 
Thus we read of the primitive Christians, that they were of one 
heart and one soul. In their intimacy. The union between 
the Father and the Son is very close, so is that of believers, 
they are said to be members one of another. In their dura¬ 
tion. They are both indissoluble. Believers may be divided 
in judgment and opinion, and separated into sects and parties; 
but as they are members of the mystical body of Christ, they 
cannot be cut asunder. This is the design for which Christ 
has promised such glory to his people, and shall we not put 
glory on him ? Honor him by meditating on his glories, pro- 


372 


THE NATURE OF CHRIST^ INSTRUCTIONS. 


claiming his excellences, showing forth his praise, and endeav¬ 
oring to keep the unity of the spirit in the bond of peace. 


November 10. 

THE NATURE OF CHRIST’S INSTRUCTIONS. 

« And 1 have declared unto them thy name, and will declare it; that the love 
wherewith thou hast loved me may be in them, and I in them.”—John xvii. 26. 

These are the closing words of our Lord’s intercessory prayer. 
Here is a reference to past instructions given, and future tuition 
yet to be enjoyed. None ever made such proficiency in the 
school of Christ on earth, as that he could learn no more. In 
this passage observe 

The nature of our Saviour’s instructions. 

The subject of his revelation. What did he declare ? “ Thy 
name.” God has been pleased to ascribe names to himself in 
Scripture, that some knowledge of his nature and perfections 
may be conveyed to us. By “ his name” here, is particularly 
meant his will and purpose concerning our salvation, and his 
grace and mercy therein displayed. Can we imagine anything 
more important than the truths our Lord came to reveal ? 

The means by which he imparts it. He revealed God’s name 
when he was upon earth in his own person ; but now he is in 
heaven, he does it by the instrumentality of others. He does 
it externally by the word. In the Gospel we have the name of 
God revealed in all its glory and excellency; so plainly, that he 
who runs may read. Here his name appeal’s as “ the sinner’s 
friend, and sin’s eternal foe.” Internally by his Spirit. The 
Spirit illumines the mind, takes away the veil of ignorance from 
the heart, and causes the true fight to shine. He is an inter¬ 
preter ; one among a thousand. 

The progressive manner in which it is communicated. “ And 
will declare it.” This was true of the disciples; by the out¬ 
pouring of the influences of his Spirit, he taught them much 
more after he left the world. So he carries on the work of in¬ 
struction now in the minds of his people. “ Then shall ye know, 
if ye follow on to know the Lord.” Have you learned of him ? 
There are three marks belonging to such: they have been 
taught the evil of sin in the school of the law, the love of 



THE DESIGN OF CHRIST’S INSTRUCTIONS. 


373 


Christ in the school of the Gospel, and the lesson of patience 
in the school of affliction. 


November 11. 

THE DESIGN OF CHRIST’S INSTRUCTIONS. 

“ And I have declared unto them thy name, and will declare it; that the love 

wherewith thou hast loved me may be in them, and I in them.”—John xvii. 26 . 

Let us now contemplate 

The end for which these instructions were given. It 
is twofold. 

The possession of God's love. There is a resemblance be¬ 
tween the Father’s love to the Son, and his love to believers. 
This love must be in us in its effects. Its fruits are felt when 
we are savingly brought to God in conversion. Then it is in 
us as a living, influential principle; or, as one has expressed it, 
like the virtue which the loadstone gives to the needle, inclining 
it to move towards the pole; it draws out the soul toward God 
in pious and devout affections. In its experience. I mean, 
when we have such a sense and feeling of it, that we are 
assured that it is shed abroad in our hearts, and that we are 
the objects of the Divine favor. The love of God in us, as to 
its effects, is like ointment shut up in a box; but in its enjoy¬ 
ment and assurance, it is like ointment poured forth. The 
safety of a Christian consists in the fact that God loves him, 
and has forgiven his sins; but his comfort arises from the 
sensible apprehension and feeling of it. 

The indwelling of Christ. “ And I in them.” This we are 
to understand of the mystical union which exists between 
Christ and his people. How does Christ dwell in us ? By his 
Spirit. He dwells in us as a Comforter, Teacher, Guide, Wit¬ 
ness, and Advocate. By his word. “ Let the word of Christ 
dwell in you richly.” This word dwells in us richly when it is 
carefully studied, firmly believed, prayerfully read, closely 
applied, and conscientiously practised. By faith. The apostle 
prays for the Ephesians, “ that Christ may dwell in your hearts 
by faith.” If Christ is such a blessed inhabitant, let us open 
our hearts to receive him. He brings salvation with him. 



374 


GOD THE BELIEVER’S PORTION. 


November 12. 

GOD THE BELIEVER’S PORTION. 

“ The Lord is my portion, saith my soul.”—Lam. iii. 24. 

Jeremiah was peculiarly situated when he penned this book. 
He lived in the time of the Babylonish captivity, and was an 
eye-witness to the destruction of the temple at Jerusalem. 
After he beheld these distressing scenes, he sat down and wrote 
the book of Lamentations. In the storm of judgment, he had 
the sunshine of mercy. Consider 

The nature of the believer’s portion. 

It is a present portion. There are many who are looking 
forward to future possessions they expect to enjoy at the death 
of others, but the individual who has God has obtained a 
present portion. Religion not only secures to us future happi¬ 
ness, but present comforts; yet how few seek it! how many 
say, It is too soon to be religious ! On what mode of reasoning 
do you delay ? Because you are young ? Don’t the young 
die ? Because you are possessed of health ? How many a 
blooming flower has been suddenly cut down by the scythe of 
death ! We never hear individuals say, It is too soon to get 
rich. The sick man does not say, It is too soon to seek health; 
or the destitute, It is too soon to obtain relief; but such is the 
treachery of the human heart, that man says, It is too soon to 
seek religion. 

It is a suitable portion. The world is not. An individual 
may possess riches, but it is grace he wants; he may have 
elevation, but it is humility he wants; he may have friends, 
but it is Christ he wants, the friend that sticketh closer than a 
brother. What will suit us amid the trying scenes of life, and 
in the solemn hour of death, but this portion ? 

It is a sufficient portion. There is enough in God for all 
the requirements of the soul;—enough for life and death, time 
and eternity. 

It is a needful portion. Many things combine to show this: 
the testimony of Scripture, the experience of all believers, the 
joys of heaven by its possession, and the terror of hell by its 
loss. “ One thing is needful.” 

It is an attainable portion. But where ? Not in the 
world;—all is perishing there. In the sanctuary, in the Bible, 
at the throne of grace. Many cannot obtain wealth, because 


HOW GOD IS THE BELIEVER’S PORTION. 3*75 

they have no present capital to commence their exertions in 
trade with ; but it is not so here. Poverty is no hindrance; 
riches, so far from facilitating, often prove a serious barrier. 
“ He that hath no money” may obtain the pearl of great 
price. 

It is an everlasting portion. Oh to have a portion when all 
terrestrial things are at an end! Then the Christian may say, 
Let the world pass away, my portion is not there; let riches 
take to themselves wings, my portion is not there; let the 
elements melt with fervent heat, and all nature sink in ruins, 
“ the Lord is my portion, saith my soul.” 


November 13. 

HOW GOD IS THE BELIEVER’S PORTION. 

“ The Lord is my portion, saith my soul.”—Lam. iii. 24. 

All earthly schemes of happiness are like the broken moon¬ 
beams on the surface of the troubled waters; but religion 
stands like a firm and majestic rock, defying the rage of the 
elements, and courting the sunshine of heaven on its lofty 
summit. Having noticed the nature of the believer’s portion, 
let us view 

The manner in which he becomes possessed of it. 

By sovereign choice. God is the portion of his people, by 
the free and unmerited donation of himself, in the councils of 
peace, from eternity. The Father saw man, in his lost and 
ruined condition; the violated law demanded satisfaction; 
offended justice cried for vengeance; truth said, Strike; but 
mercy said, Spare. The Son came forward, and entered into 
an engagement to become our surety. The Spirit was witness 
to the deed. Had it not been for these provisions of love, man 
had never enjoyed God as his portion. 

By adopting mercy. Men are by nature the children of 
Satan, alienated from God; but, being regenerated by grace, 
they are adopted into the family of heaven. “ If children, then 
heirs.” This change is produced not by the application of 
water on the face, but by the infusion of grace into the soul. 

By union to Christ. In the period of conversion, this 
spiritual union bakes place. “ If any man be in Christ, he is a 



376 


THE INGATHERING OF THE GENTILES. 


new creature.” Christ takes hold of the soul by his Spirit, and 
the soul lays hold on Christ by faith. 

By experimental enjoyment. It is not the knowledge of the 
head, but the experience of the heart, we want to make us 
happy. If God is our portion, we shall enjoy him and delight 
in him. The mere professor of religion exclaims with the 
tongue, “ The Lord is my portionbut the Christian alone 
can adopt the language of the text, “ The Lord is my portion, 
saith my soul.” We have seen the Christian’s lot: now in 
what does the unbeliever’s portion consist ? Hot in God, for 
you are living without him : 

“ Your hope and portion lie below, 

’T is all the happiness you know •” 

And all you will know, till you flee to Christ. 


November 14. 

THE INGATHERING OF THE GENTILES. 

“ And I say unto you, that many shall come from the east and west, and shall 
sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.”—Matt, 
viii. 11. 

We find in the context, that our Saviour was requested by a 
Roman centurion to heal his servant, who was sick of the palsy. 
The man discovered great humility and faith. Our Lord pro¬ 
nounced this eulogium on him: “Verily I say unto you, I 
have not found so great faith, no, not in Israeland then 
uttered the language of our text, in which there are several 
topics for our consideration. 

The act. “ Many shall come.” We may inquire from and 
to what they shall come. From the worship of idols , to the 
service of God. When the dayspring from on high shall visit 
the heathen nations now sitting in darkness, they shall re¬ 
nounce idolatry, and embrace Christianity. To a sense of their 
sin and misery. We must come to a sense of our danger, 
before we can realize the blessings of salvation. The prodigal 
came to himself before, he arose and went to his father. To 
Christ. To a knowledge of him, faith in him, love to him, and 
communion with him. To heaven. None but those who 



THE FUTURE GLORY OF THE CHURCH. 


377 


come to Christ here cun expect to be with him in glory. This 
is the design of the Gospel, the end of our faith, and the 
realization of all our hopes, to come to the state of the blessed 
in heaven. 

The number. “ Many shall come.” Here are two ideas. 

Greatness as to number. The Captain of our salvation 
brings many sons to glory. Our ideas on this subject are 
perhaps too limited. More will be saved than many seem to 
imagine. Great numbers have already come, and thousands 
more are on their way. 

Diversity as to the individuals themselves. The Jews im¬ 
agined that they only could be saved: the Pope pretended to 
take the keys, and shut the gates of heaven against all those 
who were not of the Catholic faith; but it must not be so with 
us. Christianity does not breathe the air of but one country, 
or bear the color of but one tribe of the human family, or pro¬ 
nounce the watchword of one party. She holds her throne in 
the world, and is throwing her golden chain around the 
universe, that all may touch it and be saved. Love, says one, 
is the central fire on the common altar of our God, that melts 
down our differences, or conceals them in the flame of the holy 
sacrifice. Have I come to Christ ? It matters not to me how 
many come, if I still remain at a distance. 


November 15. 

THE FUTURE GLORY OF THE CHURCH. 

u And I say unto you, that many shall come from the east and west, and shall sit 
down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.”—Matt, 
viii. 11. 

We have noticed from these words the act and the number; 
let us now consider 

The distance. “ From the east and west.” The two ex¬ 
tremes ; thus, when any great distance is intimated, it is said, 
As far as the east is from the west. Is it not a wonder that 
God should have a church in our own country, which some 
centuries ago was only a waste forest, dark and benighted ? 
How unlikely, then, according to human calculations, would it 
have seemed that many should come from England ! He who 
has dastroyed the idolatry of many of the Gentile nations, 



378 


THE FUTURE GLORY OF THE CHURCH. 


caused the tyranny of Rome to bend beneath the mighty power 
of religion, and illuminated the country in which we live with 
the light of the glorious Gospel, cannot he roll the wheels of 
his triumphant chariot from east to west, and north to south, 
till for him the wilderness and the solitary place shall be glad, 
and the desert shall rejoice and blossom as the rose ? 

The happiness. “ And shall sit down with Abraham, and 
Isaac, and Jacob, in the kingdom of heaven.” Here is the idea 
of rest , as opposed to the toils and labors of earth. Here the 
Christian pilgrim is on a journey, he is travelling; there he 
shall sit down in rest and tranquillity. Provision. They shall 
sit down at the heavenly feast. It is a feast of redeeming love 
and sovereign grace, a suitable, soul-satisfying, and abundant 
feast. Social enjoyment. Men sit down at a feast, not only 
for the purpose of eating and drinking, but for familiar and 
friendly intercourse. Part of the happiness of heaven will con¬ 
sist in the communion of saints. Only Abraham, Isaac, and 
Jacob are named, but all the rest of the redeemed are included; 
a part is put for the whole. Dignity. We have noticed the 
associates in this happiness: let us now look at its scene; 
where is it to be enjoyed? “In the kingdom of heaven.” 
The kingdom to which they shall be advanced has many excel¬ 
lent properties. It is a wealthy, joyful, peaceful, holy, exten¬ 
sive, populous, and everlasting kingdom. 

The certainty. “ I say unto you.” This is the authority 
on which the whole rests. We have the testimony of Jesus, 
and on it we may with confidence rely. Many of the heathen 
are pressing into the kingdom of God; are you still loitering 
about the entrance ? Many of them are the subjects of grace; 
are you still in a state of nature ? God forbid that while they 
shall sit down with Abraham, Isaac, and Jacob, you should be 
cast out! 


THE WAY OF THE RIGHTEOUS. 


379 


November 16. 

THE WAY OF THE RIGHTEOUS. 

“ The Lord knoweth the way of the righteous.”—Psalm i. 6. 

This is a consoling truth to believers, when under a cloud; 
their principles and pursuits are often misrepresented ; but such 
aspersions are only like smoke blown upon a diamond, which, 
though it clouds its beauty for the present, is easily rubbed off, 
and the gem restored to its genuine lustre. Let us from this 
passage observe 

The Christian’s character. “The righteous.” By na¬ 
ture there is none righteous; believers are entitled to the appel¬ 
lation, not from human merit, but divine mercy. How ? By 
the imputation of the Saviour’s righteousness, and by the im¬ 
plantation of the Spirit’s grace; the one is for our justification, 
the other for our sauctification; the one rescues us from hell, 
the other fits us for heaven ; the one delivers us from the wrath 
of God, the other prepares us for communion with God. 

The Christian’s way. It has many properties. 

It is a peculiar way. It is not the way of the world, but 
that of the Church. Christians are a “ peculiar people,” as it 
regards the character they sustain, the resources on which they 
depend, the motives by which they are influenced, and the end 
they have in prospect. 

It is a difficult way. How hard to escape the pollutions, 
and free ourselves from the snares, of an enticing world; to 
hold communion with the skies, while our evil hearts are draw¬ 
ing us from God; to enter the world in our lawful avocations, 
and yet to come out of it in our Christian principles and pur¬ 
suits ! 

It is an honorable way. It is the highway of the King of 
kings—true dignity is stamped on every pilgrim who is found 
in this way; he is going forward to the highest promotion. 
But 

It is a despised way. And that by the generality of man¬ 
kind who refuse to walk in it. By many it is represented as 
the way of folly and delusion; but these speak evil of things 
which they know not. 

The Christian’s comfort. “ The Lord Icnoiueth the way 
of the righteous.” This includes much more than mere knowl- 


8S0 


THE WAY OF THE UNGODLY. 


edge; though this is a privilege. How encouraging to remem¬ 
ber. that there is One above who knows all our ways, and is 
acquainted with every movement of our minds! But he a/>- 
protrs of this way; and is it not a privilege to have the smiles 
of his approbation t “ His favor is life, and his loving-kindness 
is better than life,'* 


November 17. 

THE WAY OF THE UNGODLY. 

The iray of the umr xlly shall perish."—Psalm i. 6. 

In* this Psalm the righteous and the wicked are described by 
what they are not. by what they are. and by what they shall 
be. Our text furnishes us with a mournful account of the 
wicked. Notice 

His character. “The ungodly.” They art « wnindful 
of God. They are unmindful of his power, and resist him; 
unmindful of his holiness, and commit uucleanness; unmindful 
of his justice, and think to escape punishment; unmindful of 
his goodness and long-suffering and despise it: unmindful of 
his word, his ordinances, and his works. Thwart unthankful 
to God. Ingratitude is a base feeling. We deprecate it when 
shown by man to man. but how hateful is man's ingratitude to 
God ! They art unlike God. In a state of innocence, man 
bore the image of his Maker—by sin, the impress is defaced; 
it is only by grace it can be restored. 

His wat. It has many properties. It is a sinful way. Sin 
contrived it, and sinners walk in it. Here sinful thoughts are 
harbored, sinful desires are cherished, sinful objects are pur¬ 
sued. and sinful pleasures are enjoyed. It is a sorrowful wav. 
“ Their sorrows shall be multiplied that hasten after another 
God." It is a hard way. “ The way of transgressors is hard." 
It is a foolish way. “ This their way is their folly." While 
religion is a reasonable service, and “the way of the wise:” 
there is nothing so unreasonable as the course pursued bv the 
wicked. It is a broad way. * Broad is the way that leadeth 
to destruction." It is much frequented; yea. crowded with 
travellers, all eager to pursue it. It is an unprofitable wav. 
“ Treasures of wickedness profit nothing." What fruit is to be 
gathered here ? 



THE BLEH8JNO OF PAltDON. 


381 


IIih end. “ He Mha.ll perish.” Ilia thoughts shall perish. 
All hi* vain, foolish thoughts, either of obtaining salvation by 
the work* of th<; law, or braving the judgment of the Almighty, 
ilia hopes shall perish. He ha* no hope beyond the grave. 
HU joys shall perish. The pleasure* of *in are only for a sea¬ 
son. Hi* name *hall perish. u The memory of the just ia 
blessed, but the name of the wicked shall rot.” His body shall 
perish. u Like sheen they are laid in the grave.” I lia soul 
shall perish; and that in hell, with everlasting destruction 
from the presence of the Lord. Let me strive to avoid such a 
dangerous course, shun the first atep that leads to it, and walk 
in the way of the righteous, that my end may be peace. 

" Then, while ’tin called to-day, 

Oh! hear the Gospel's sound ; 

Come, sinners, haste, oh ! haste away, 

While pardon may be found.” 


November 18. 

THE BLESSING OF PARDON. 

* Be it known onto you therefore, rnon and brethren, that through this man is 
preached unto you the forgiveness of sin*.”—Acts xiii.3H. 

These words are like a sparkling diamond, which, however 
you may turn and examine it, is on all sides beautiful, sending 
forth new rays of light and lovely coloring. They are part of 
Paul’s sermon in the synagogue at Ajitioch. Consider 

The inestimable blessing announced. “ Hie forgiveness 
of sins.” Pardon does not destroy the fact of sin, neither does 
it alter its nature, to make it less sinful; but it frees the sinner 
from the punishment of sin. There are several properties be¬ 
longing to it 

It is complete. It is not a partial but a full and universal 
forgiveness. It extends to all sins, original and actual; sins of 
omission and commission. It is said of the penitent in the day 
of conversion, “ Hiy sins are forgiven thee: go in peace.” 

It is free. This is the character of all the blessings of the 
Gospel; they are conferred by grace, “without money, and 
without price.” If a price were set, who could pay it ? If you 
come for this blessing with empty hands, a longing heart, and 
a humble spirit, you shall not be disappointed. 



382 THE GENERAL PROCLAMATION OF FORGIVENESS. 

It is needful. It is essentially requisite for the present 
peace and final happiness of the soul. Is it necessary to be 
reconciled to God, to escape his wrath, to enjoy his favor, and 
to obtain a title to glory everlasting ? Then it is necessary to 
be pardoned. Nothing can equal this blessing in value. With¬ 
out it the world is a blank; everything else is dull and insipid, 
like fruit that has lost its flavor, or the coloring taken out of 
the picture, or the rising mist that obscures the beauty of the 
landscape. Lord, say unto my soul, I am thy salvation ! 

“ Relief alone is found 

In Jesus’ precious blood; 

’Tis this that heals the mortal wounds, 

And reconciles to God.” 


November 19. 

THE GENERAL PROCLAMATION OF FORGIVENESS. 

Be it known unto you therefore, men and brethren, that through this man is 
preached unto you the forgiveness of sins.”—Acts xiii. 38. 

If I win Christ, said one, I am rich; if I am found in him, 
I am safe; if I know him, I am wise to salvation. Through 
Christ believers are to expect everything, from the first rays 
of hope that the soul discovers in the breakings forth of the 
morning of the Christian life, to the noon-tide splendor of 
Christian maturity and perfection in glory. The passage before 
us leads us to the contemplation of the blessing of pardon in 

The medium of its communication. “Through this man,” 
that is, the man Christ Jesus; through the spotless nature, per¬ 
fect obedience, vicarious sufferings, efficacious death, and prev¬ 
alent intercession of the Redeemer. 

He 'procures it as a Priest. This he did on the cross. Par¬ 
don is the fruit of his atonement; it is purchased with a price 
that none in the whole universe beside could pay. 

He proclaims it as a Prophet. This he did when on earth 
in his own person; and now he is in heaven, by the preaching 
of his ambassadors. 

He confers it as a King. This he does now he is on the 
throne. “ Him hath God exalted with his right hand to be a 
Prince and a Saviour, for to give repentance to Israel and for¬ 
giveness of sins.” 



THE CHARACTER OF THE REDEEMER. 


383 


The objects to whom it is to be proclaimed. “ Be it 
known unto you therefore, men and brethrennone are ex¬ 
cluded but those who shut themselves out by their unbelief. 
It is made known to you in the Scriptures. There you read 
of its source, nature, value, importance, and results. It is made 
known to you in the sanctuary. Our message from time to 
time is forgiveness through the blood of Christ; and we would 
announce it fully, plainly, faithfully, earnestly, and affectionate¬ 
ly. The ark of salvation appears before you, floating above the 
waters of divine wrath; the storm-cloud is passing away, the 
sky is bright and serene, and the dove is seen flying in the Gos¬ 
pel firmament, with the olive-branch of peace. Come and enter 
in, that you may be saved. 


November 20. 

THE CHARACTER OF THE REDEEMER. 

“ And ma^ T raoro believed becauso of his own word ; and said unto the woman, 
Now we believe, not because of thy saying; for we have heard him ourselves, and 
know that this is indeed the Christ, the Saviour of the world.”—John iv. 41, 42. 

The narrative of the woman of Samaria recorded in this 
chapter, is highly interesting. Jesus must needs go through 
Samaria, for he had a covenant engagement to fulfil there. The 
woman herself, being brought to a knowledge of the truth, felt 
desirous that others might participate with her. This is a good 
evidence of grace. See the result in the text. 

The character of the Redeemer. “ The Christ, the 
Saviour of the world.” This appellation is full of encourage¬ 
ment to the penitent sinner. Consider 

What he saves from. From sin in its guilt, pollution, curse, 
power, and love ; from the wrath of God, and the flames of hell. 
Here there is a remedy for every disease. 

What he saves to. To holiness, without which no man shall 
see the Lord. Thus the Christian is made holy ; his thoughts, 
desires, motives, and pursuits are associated with holiness. To 
the favor of God here, and the glories of heaven hereafter. 

How he saves. By the efficacy of his death, and the power 
of his Spirit. By the one the blessing is procured ; by the 
other, it is applied. He saves effectually, willingly, freely, and 
to the uttermost. 



384 


THE CONDUCT OF THE SAMARITANS. 


Whom he saves. He is styled, “ the Saviour of the world.” 
This shows the extent of his blessings. Come, sinner, and rest 
on him. A simple-hearted, but spiritually-instructed minister 
was once earnestly expostulating with sinners, and inviting them 
to the Saviour, and he said, “ Run with patience the race set 
before you but you say, I cannot run—then walk. “ Walk 
humbly with thy God;” but you say, I cannot walk—then 
stand. “ Thus saith the Lord, Stand ye in the ways, and see, 
and ask for the old paths ;” but you say, I cannot stand—then 
crawl. “ Fear not, thou worm, Jacob, and ye men of Israel: 
I will help thee, saith the Lord;” but you say I cannot crawl to 
him—then look. “ Look unto me, and be ye saved, all the ends 
of the earth ; for I am God, and there is none else.” 


November 21. 

THE CONDUCT OF THE SAMARITANS. 

* 

« And many more believed because of his own word ; and said unto the woman, 
Now we believe, not because of thy saying ; for we have heard him ourselves, and 
know that this is indeed the Christ, the Saviour of the world.”—John iv. 41, 42. 

If the blessings of salvation are in us as a well of water, that 
water will spring up in our active exertions with regard to those 
around us. We have an exemplification of this in the character 
and conduct of the woman of Samaria ; and the passage before 
us discovers to us the beneficial effects which her efforts pro¬ 
duced. Let us observe 

The conduct of the Samaritans. Four things are stated 
respecting them. 

The candor they showed. “ We have heard him ourselves.” 
At the entreaty of the woman, they came and listened to the 
Saviour’s words; and they were caught in the Gospel net, their 
minds were impressed and their hearts softened by the power of 
sovereign grace. How many are so strongly prejudiced against 
religion, that they will not sit under the sound of the Gospel! 
To such we would say, Come and judge for yourselves: “ Oh! 
taste and see that the Lord is good.” 

The acknowledgment they made. “ And know that this is 
indeed the Christ.” Those who have been brought to a saving 
knowledge of Christ, will not be ashamed to make an open 



THE INTERESTING VISION. 


385 


confession of him. If we have rightly heard him for ourselves, 
we shall quickly speak of him to others. 

The faith they exercised. “ Now wo believe.” Faith cometh 
by hearing. Perhaps they had often heard of him before this 
period, and considered him as a false prophet and a deceiver; 
but now they had heard and seen him, they had no doubt about 
his Divine mission. 

The feeling they manifested. “ Now we believe, not because 
of thy saying,” they said to the woman; “ for we have heard 
him ourselves.” It was “ because of his own word” that they 
believed. We must always distinguish between human instru¬ 
mentality and Divine agency, and give unto the Lord the glory 
that is due unto his name. We must not go by hearsay in 
matters of religion:—“ Come and see.” Behold here the conde¬ 
scension of Jesus. The Samaritans w r ere a despised and depraved 
people, and this woman had been a wicked character; but he is 
no respecter of persons. 


November 22. 

THE INTERESTING VISION. 

“Thy loving-kindness is before mine eyes.”—Psalm xxvi.3. 

When calumny hurls her envenomed dart, and care spreads 
her heavy wings over the soul, how delightful is it to look out 
of the bright opening which religion presents, and see the 
loving-kindness of the Lord ! This David did. See here 
The interesting vision referred to. Consider 
What it is. What is the object of this vision? “Thy 
loving-kindness.” God’s loving-kindness is displayed in nature, 
providence, and grace. But as it refers to the Christian, it inti¬ 
mates the special, free, and unmerited favor of God. It is des¬ 
ignated “merciful kindness,” Psalm cxix. '76. “Marvellous 
kindness,” Psalm xxxi. 21. “Great kindness,” Neh. ix. 17. 
“ Everlasting kindness,” Isa. liv. 8. Love is the principle, kind¬ 
ness is the product; the one is the cause, the other the effect. 

Where it is to he seen. We behold God’s name inscribed on 
all his works; but he appears at a distance; the glass of the 
Gospel has a magnifying power, and brings him near. We see 
his loving-kindness in the work of Christ. This world was the 



386 


THE BENEFICIAL CONTEMPLATION. 


grand scene of it, when God was manifest in the flesh. See it 
in the stable of Bethlehem; hear its praises in the angels’ 
songs. It was published in the towns and villages of Palestine; 
it was made known in the cities, fields, mountains, and deserts 
of Judea. The cross proclaims it. Look within the veil and 
behold Jesus, no longer presenting sacrifice at the altar, but 
pouring incense before the throne. See, in the preaching of 
the Gospel, the provisions of grace, and the offers of mercy, the 
loving-kindness of the Lord. 

How it is to be beheld . What is it to have it before our 
eyes ? It includes a proper apprehension of it . “ Whoso is 

wise and will observe these things, even they shall understand 
the loving-kindness of the Lord.” A high value for it. Wo 
cast aside that which we do not value, but have before us that 
which we esteem ; we like it in view. A constant regard to it. 
So David says, “ I have set the Lord always before me.” With 
regard to anything on which we have our minds set, we say, 
We do not lose sight of it. So it should be with God’s loving- 
kindness. 


November 23. 

THE BENEFICIAL CONTEMPLATION. 

“ Thy loving-kindness is before mine eyes.”—Psalm xxvi. 3. 

_ In the last exercise the interesting vision of God’s loving- 
kin dness passed under our review: let us now contemplate 

The BENEFITS RESULTING- FROM A CONTINUAL VIEW OF IT. 

It will lead to repentance. And is not this an advantage ? 
There is an indescribable feeling of comfort, even in that broken¬ 
ness of heart, and melting of soul which the true penitent feels. 
The tear-drop of spiritual sorrow is more brilliant than the glit¬ 
tering diamond sparkling in the sunbeam; but it shall be"ex¬ 
haled by the light of the Lord, and exchanged for the gem of 
pardon. . A sight only of the justice, power, holiness, and truth 
of God, is not calculated to bring the tears of repentance; but 
when his loving-kindness is beheld darting forth its lovely rays, 
like a rainbow in the cloud, joy is the portion of the soul. 

It will promote spirituality of mind. If our thoughts and 
desires are fixed much on this world, it will render us earthly 



THE TRUE MESSIAH. 387 

and sensual; but the more our attention is led to God and hea¬ 
ven, the more shall we increase in spirituality of mind. 

It will yield solace in affliction. In the season of gloom, wo 
look too much at our trials, and too little at God’s loving-kind¬ 
ness. Is the cloud of affliction so dark, that the light of God’s 
countenance cannot penetrate it ? It has sweetened many a 
bitter cup, and lightened many a heavy load. 

It will enable us to triumph in death. God’s loving-kind¬ 
ness will be a light to glisten on the dark waters of Jordan, en¬ 
abling us to catch a glimpse of the opposite shore, before we 
have launched from this. What folly and madness do the un¬ 
godly discover, in preferring the scenes of vanity before their 
eyes, to the loving-kindness of God! Let me act a different 
part, and remember, for my encouragement, that if I have God’s 
loving-kindness before my eyes on earth, I shall forever have it 
in my heart, and on my tongue in heaven. 


November 24. 

THE TRUE MESSIAH. 

“ We have found the Messias, which is, being interpreted, the Christ.”—John i. 41* 

Those who know Christ will desire that others may become 
acquainted with him. When the woman of Samaria found the 
Saviour at Jacob’s well, she went her way and published his 
fame in the city. Paul’s desire for his brethren, the Jews, was 
not that a worldly kingdom might be restored to them, but 
that they might be saved. He preached Christ at the tribunal 
of the judge who was trying him. When Andrew had found 
Christ, he said to his own brother Simon, “ We have found the 
Messias, which is, being interpreted, the Christ.” Several 
things may be here observed. 

The title ascribed to the Saviour. The word Messias is 
Hebrew, and the word Christ is Greek; but the meaning of 
each is, the Anointed Saviour. As the prophets, priests, and 
kings, under the old dispensation, were anointed to their several 
offices, so our Redeemer was set apart to his mediatorial office. 
Believers have a spiritual anointing; though it is the same in 
kind, it is veiy different in degree to that of the Saviour. The 
gifts and graces of the Spirit in believers are like water in the 



388 


THE PRIVILEGE OF FINDING CHRIST. 


cistern, but in Christ like water in the ocean; in them they are 
as the light in the atmosphere, hut in him as the light of the 
sun. Christ, as the Messias, was sent by the Father to execute 
his mediatorial office. 

The act of the Christian. He finds the Saviour. This 
implies the exercise of seeking him, which is the duty and de¬ 
light of all that are taught of God. There are several marks 
belonging to those who have found Christ. They have seen 
their lost estate. They feel their need of Christ as a Prophet 
to illuminate their understandings, a Priest to expiate their guilt, 
and a King to subdue their corruptions, and reign and rule 
over them. They have renounced self-righteousness; a legal 
spirit is quite incompatible with an enlightened mind; they are 
resting on the atonement of Christ; if we are built on him, the 
rubbish of self-righteousness must be cleared away, the founda¬ 
tion dug deep in the work of conviction, the first stone laid in 
the heart, and the superstructure raised under the direction of 
the Spirit, the temple Builder. 


November 25. 

THE PRIVILEGE OF FINDING CHRIST. 

“We have found the Messias, which is, being interpreted, the Christ.”—John i. 41. 

The Gospel resembles a beautiful flower, of which the bud is 
seen in Eden, the expanding leaves on Mount Sinai, the blos¬ 
som on Calvary, and its glowing beauties in Immanuel’s land. 
Happy is the man who has it in the soil of his heart; he can 
experimentally utter those words : he knows 

The privilege of finding Christ. Those who find him 
obtain Spiritual life. He says, “ Whoso findeth me findeth 
life.” This life consists in the renovation of the whole man 
after the image of God in knowledge, righteousness, and holi¬ 
ness. Saving knowledge. We designate it “ saving,” to dis¬ 
tinguish it from a mere speculative acquaintance with divine 
things, which may exist in the minds of those who have not 
found Christ. A free pardon. The Saviour brings love in his 
heart, power in his arms, and pardon in his hand. When this 
pardon is conferred, there is no condemnation to the believer. 
Holiness. This is the brightest ornament that can adorn us. 



THE ARK A TYPE OF CHRIST. 


389 


When we find Christ, we arrive at the fountain that is opened 
for sin and uncleanness ; and thus, while by the righteousness 
of Christ the guilt of sin is expiated, by his Spirit its pollution 
is cleansed. A refuge. Under this character he is revealed. 
He came to wipe away the tear of pity from the eyes of the 
sorrowful, to plant the balm of consolation in the heart of the 
miserable, and to make our sky bright with the prospect of a 
glorious immortality. At his coming was erected that mag¬ 
nificent edifice of mercy into which so many thousands have 
entered and found peace. Those who find Christ, find in him 
the best of all relations, a Surety, a Shepherd, a Leader, a Phy¬ 
sician, a Friend, an Advocate, a Portion. Have we found 
Christ ? If so, we shall love him, live on him, and live to 
him. 

“ Yes, thou art precious to my soul, 

My transport and my trust; 

Jewels to thee are gaudy toys, 

And gold is sordid dust.” 


November 26. 

THE ARK A TYPE OF CHRIST. 

“ And there I will meet with thee, and I will commune with thee from above 
the mercy-seat, from botween the two cherubims which are upon the ark of the 
testimony, of all things which I will give thee in commandment unto the chil¬ 
dren of Israel.”—Exod. xxv. 22 . 

Moses received directions from God for the making of the 
tabernacle, and the various things belonging to it. There was 
the outer court, the holy place, and the holy of holies; and 
this was figurative of the Church in its natural state, in grace, 
and in glory. One of the principal things in the tabernacle 
was the ark, and this was a type of Christ. Let us here con¬ 
template 

The typical representation. It may be viewed 

In its materials. It was made of shittim wood, which was 
called eternal wood, because of its durable quality—it was 
almost incorruptible, no worm could penetrate it. This repre¬ 
sents the durableness of the humanity of Christ. The ark was 
to be covered with gold, and this sets forth the Divinity of 
Christ. As the wood and the gold were united in one ark, so 



390 


THE ARK A TYPE OF CHRIST. 


the humanity and Divinity of the Saviour met in one glorious 
Person. “ His humanity,” observes M‘Ewen, “ is like the cedar, 
the fruit of the earth, but not subject to corruption; and his 
Divinity, like the gold in the ark, embosoms his human nature, 
ennobles, but is not blended with it.” 

In its design. It was made for the purpose of depositing 
the two tables of the law. The law that was broken by the 
hand of Moses was henceforth to be preserved in the ark. 
Christ came into the world to keep the law in his active and 
passive obedience. Here we find the law written not on paper, 
parchment, or stone, but in the life of Christ, it was living, 
breathing, and walking. 

In its having the tivo cherubims. “ And thou shalt make 
two cherubims of gold, of beaten work shalt thou make them, 
in the two ends of the mercy-seat,” ver. 18. This represented 
the two churches, the one under the Old, and the other under 
the New Testament. The law was a shadow of good things 
to come; Christ is the sum and substance of all. This may 
allude also to the ministrations of angels, who “ desire to look 
into” these things ; and it may regard the two ministries, pro¬ 
phets under the Old, and apostles under the New Testament 
dispensation; they both meet in Christ. It was further typical 

In its being carried from place to place by the priests. This 
must have been a very solemn scene. Christ in the dignity of 
his person, the grandeur of his work, the efficacy of his atone¬ 
ment, the plenitude of his grace, and the final triumphs of his 
cross, is now carried by the ministers of the Gospel; we pro¬ 
claim him as the end of the law, the substance of the Gospel, 
the rock of our foundation, the object of our faith, the anchor 
of our hope, the source of our joy, and the Saviour of the soul. 
The geography of the Jewish dispensation was only Canaan, 
among one nation ; but that of the Christian dispensation in¬ 
cludes the whole world. 

There is a place where Jesus sheds 
The oil of gladness on our heads,— 

A place of all on earth most sweet; 

It is the blood-bought mercy-seat. 

There, there, on eagle wings we soar, 

And sin and sense molest no more ; 

And heaven comes down our souls to greet, 

And glory crowns the mercy-seat. 


COMMUNION AT THE MERCY-SEAT. 


391 


November 27. 

COMMUNION AT THE MERCY-SEAT. 

“ And there I will moet with thee, and I will commune with thee from above 
the mercy-seat, from between the two cheruhims which are upon the ark of the 
testimony, of all things which I will give thee in commandment unto the chil¬ 
dren of lsmel.”—Exod. xxv. 22. 

It is highly interesting to trace the analogy between the Old 
and New Testaments. The prophets and priests under the law 
had, as it were, the light of the moon ; thus they were distin¬ 
guished from the surrounding heathen nations, with whom it 
was the darkness of night; age after age passed on, and the 
light increased, till at length John, the forerunner of Christ, ap¬ 
peared like the morning star, melting into the light of day, 
when the Sun of righteousness was seen irradiating the horizon 
of Judea; and thus was fulfilled the prophetic declaration, 
“ The people that sat in darkness have seen a great light.” 
Let us notice some other points in which the ark was typical 
of Christ. 

There was a blessing wherever it went. God blessed the 
house of Obed Edom, because he lodged the ark. Did you 
ever hear of any who were real losers by religion ? “ Godliness 

is profitable unto all thingswisdom is better than rubies; in 
her right hand is length of days, and in her left hand are riches 
and honor. Do you speak of dignity ? 

“ A Christian is the highest style of man.” 

Do you speak of wealth ? He has the unsearchable riches of 
Christ. Do you speak of comforts ? He has everlasting con¬ 
solation. Do you speak of joy? He is filled with joy and 
peace in believing. Look at him in danger; “God is my 
refuge,” he exclaims. Look at him in affliction; with a smile 
of composure ho says, “Thy will be done.” Look at him 
under temporal losses; he is resigned. Look at him in death; 
“ I will fear no evil, for thou art with me.” And when the 
world shall pass away, he shall be able to stand on its ruins, 
and say, “ I have lost nothing ; the Lord is my portion, saith 
my soul.” 

The wonderful victories it achieved. It overturned the walls 
of Jericho, being carried round them for seven days. It over¬ 
threw Dagon the Philistines’ god, so that that idol was broken 


392 


THE MOMENTOUS INQUIRY. 


in pieces. It opened a passage for Israel to pass through the 
river Jordan. If ever the strong-holds of Satan are brought 
down, it must be by Christ; if ever we pass safely through the 
swellings of Jordan to the heavenly Canaan, it must be by 
Christ. If Christ is in the heart, every idol must come down. 
A missionary in a foreign land was travelling with a young con¬ 
vert, and as they went to see the various idol temples in which 
heathen gods were worshipped, the young man wished to pull 
them down and destroy them; “ No,” said the missionary, “ let 
us preach Christ, and they will pull them down themselves.” 
If Christ is preached and received, our language will be— 

“ The dearest idol I have known, 

Whate’er that idol be, 

Help me to tear it from thy throne, 

And worship only thee.” 

We have in the text 

A gracious promise. “ And there I will meet with thee, 
and I will commune with thee from above the mercy-seat.” In 
Christ, God meets the sinner to be reconciled to him, to dis¬ 
tribute his favors, to hold fellowship with him, and to show 
him his glory. Remember, if God is found, it must be in 
Christ. We cannot meet or commune with him through any 
other medium. 

“ There is a place where Jesus sheds 
The oil of gladness on our heads— 

A place of all on earth most sweet; 

It is the blood-bought mercy-seat.” 


November 28. 

THE MOMENTOUS INQUIRY. 

“ Man giveth up the ghost, and where is he Job xiv. 10. 

; In this verse three things are referred to with regard to 
man’s death. What occurs before death? “He wasteth 
away.” What takes place at death? “He giveth up the 
ghost;” and what is the inquiry after death ? “ Where is he ?” 
Here is 

A solemn statement. “Man giveth up the ghost;” the 
body returns to the earth, and the spirit is given up to God. 



THE MOMENTOUS INQUIRY. 


393 


Death is solemn in its nature. We cannot contemplate it 
aright, without feeling our minds awed and impressed. If it is 
terrible to nature, it is serious to grace. What a solemn spec¬ 
tacle is death, as viewed in our beloved friends and connections! 
It is universal in its ravages. Death is called “ the king of 
terrors,” and he has a vast dominion. Xerxes, after destroying 
all the temples of Greece, spared that of Diana, on account of 
the elegance of its structure ; but nothing can avert the relent¬ 
less hand of death. It is not, observes one, to be restrained by 
infant cries, or by beauty’s team; by manly eloquence, or by the 
sage importunity of hoary age. The scythe of death mows 
down the full-bloom flower and the medicinal herb, as well as 
the poisonous weed. It is certain in its approach. The period 
of it is uncertain, but the event is sure. Its certainty is con¬ 
firmed by the testimony of Scripture, past histoiy, and daily 
observation. It is eternal in its results. It is not so much 
the article of death itself as that which comes after it, that 
excites the fears and alarms of mankind. As the tree falls, so 
it must lie; as death leaves us, judgment will find us. But 
here is 

A momentous INQUIRY. “ Where is he ?” The body is con¬ 
veyed to the silent grave, but the soul! the thinking and im¬ 
perishable part of our nature, where is it ? This depends on 
the character and state of the individual. Here is the grand 
alternative : 

If a saint , he is in the realms of glory No more pumuing 
the lawful avocations of life—no more enlivening by his piety 
and devotedness the domestic circle—no more the subject of 
trials and sorrows, doubts and fears—he has gone home, and is 
no more a stranger and pilgrim on the earth. 

If a sinner , he is in the regions of the lost. It is in vain to 
look for him in his old haunts of iniquity, vice, and dissipation. 
Where is he ? Not in the company of the gay and licentious, 
not in the giddy throng, among the sons of unhallowed mirth, 
and the lovers of sinful pleasure. Where is he ? Not in the 
theatre, the ball-room, or at the card table, but with the devil 
and his angels, where there is weeping, and wailing, and gnash¬ 
ing of teeth. I am hastening to the margin of time, and stand¬ 
ing, as it were, on the brink of eternity; what are my views, 
thoughts, and feelings? Have I made preparation for the 
solemn events that await me ? Let me flee to Him who is the 
resurrection and the life, and seek to die daily. 

17 * 


THE DOCTRINE OF THE RESURRECTION. 


3 94 


November 29. 

THE DOCTRINE OF THE RESURRECTION. 

« Marvel not at this; for the hour is coming in the which all that are in the graves 
shall hear his voice, and shall come forth.”—John v. 28, 29. 

Revelation casts a gleam of brightness over the shadows 
of death, and irradiates the darkness of the sepulchre. Let us 
contemplate 

The doctrine of the resurrection. It is evident from 

The 'power of God. Many, because they are not able to 
explain it according to the principles of reason, have pronounced 
it false. But is it fair to deny a fact because we cannot under¬ 
stand it ? Shall we deny the being of a God, because we can¬ 
not comprehend his nature and essence ? or refuse to believe 
the two-fold nature of man, because we cannot explain the tie 
by which his mortal and immortal being are united! Can you 
understand the precise process of the little seed you hold in 
your hand; how, after it is put into the ground, it springs forth, 
first the blade, then the ear, then the full com in the ear ? and 
yet that transition is true. “ Why should it be thought a thing 
incredible with you, that God should raise the dead ?” Think 
of that omnipotent power, which in the beginning gathered to¬ 
gether in one united, harmonious, and stupendous system, the 
myriads of atoms which compose the material universe. Think 
of the divine fiat which brought light out of darkness, and 
beauty and order out of the chaotic mass of confusion. 

The testimony of Scripture. How plainly is this glorious 
doctrine revealed, both in the Old and New Testaments ! See 
Dan. xii. 2; Matt. xxii. 31 ; 1 Cor. xv. Paul, when among 
the learned philosophers at Athens, preached Jesus and the 
resurrection. “ If in this life only we have hope in Christ, 
we are of all men most miserable it is no enjoyment to feel 
the chisel of the celestial sculptor, if I know when I am com¬ 
pleted, the statue is to be shivered into a thousand fragments. 

The resurrection of Christ. This is the argument Paul uses 
in that chapter in which he describes, in such glowing and lively 
characters, the resurrection of the dead. “ Now is Christ risen 
from the dead, and become the first-fruits of them that slept.” 
The resurrection of the Saviour involves in it the principles of 
our immortality. It was said of him, and must be said of each 
of us, “ He is not here, he is risen:” “ for all that are in the 
graves shall hear his voice.” 


THE RESURRECTION OF THE RIGHTEOUS. 


395 


November 30. 

THE RESURRECTION OF THE RIGHTEOUS. 


“ They that have done good, unto the resurrection of life.”—John v. 29. 

Our attention is here invited to the consideration of a pleas¬ 
ing subject. 

The resurrection of the righteous. Three things may 
be observed. 

The character they bear. “ They that have done good.” 
This alludes not to mere moral virtues, which indeed are ex¬ 
cellent in themselves, but to spiritual attainments; believers 
have the root of the matter in them and manifest this to be the 
case in the fruits of holiness which they bear. The grace they 
have received is the foundation on which the superstructure of 
their good works is built. They have done good by walking 
worthy of the vocation wherewith they are called, by exerting 
themselves in the Redeemer’s cause, and cultivating holy 
tempers and dispositions. 

The manner of their rising. They shall rise in glory and 
splendor, like Christ’s glorious body; in power, made capable 
of bearing the weight of eternal glory spiritual, nst that the 
body is turned into a spirit, but possessed of spiritual attributes 
and qualities, “ a spiritual body.” “ No scene in nature is more 
lovely than a summer landscape at sunrise, when every field, 
grove, and hedge, is spangled with morning dew. The drops 
seem to sparkle with conscious delight at the appearance of the 
sun, climbing, as he ascends, to the top of every leaf, as if im¬ 
patient to meet him in the air ; and when the Sun of righteous¬ 
ness shall arise on the morning of the resurrection, the heirs of 
glory will be as numerous and beautiful as the dew from the 
womb of the morning.” 

The happiness they shall attain. “ The resurrection of life.” 
A life of freedom from all evil; there not a tear of bereavement 
is shed, for the parting sound shall be heard no more; there 
not a pang of sorrow shall be felt, for grief shall be unknown; 
there no feeling of repentance shall be experienced, for sin 
cannot enter; not the least taint of corruption shall be found 
there; “ they are without fault before the throne of God.” A 
life of eternal pleasures, suited to the enlarged capacity of the 
glorified spirit. Baxter says of heaven, “ Every day is noontide, 


396 


THE RESURRECTION OF THE WICKED. 


every month is summer, every year a jubilee, eveiy age man¬ 
hood, every life eternity.” 0 blessed eternity! crown of my 
crown, glory of my glory, perfection of my perfection! Let me 
seek to be risen with Christ in a state of grace, that I may rise 
to him in a state of glory ! 


December 1. 

THE RESURRECTION OF THE WICKED. 

“ And they that have done evil, unto the resurrection of damnation.”—John v. 29. 

As there is a contrast between the righteous and the wicked 
in their present condition, so there is in their future state. The 
grave to the believer is a bed of roses, on which he sleeps till 
he is awakened at the last day; but to the unbeliever it is a 
dark prison, in which he is confined till summoned to appear 
before the judgment-seat of Christ. Let us view 
The resurrection of the wicked. Observe 
Their sinful character. “ They that have done evil.” This 
applies to all the unregenerate; their heart is evil, their 
thoughts and imaginations, desires, words, and pursuits, are 
evil. Does not that man do evil who despises the Son of God, 
neglects the great salvation, prefers the welfare of the body to 
the concerns of the soul ? 

Their awful punishment. “ The resurrection of damnation.” 
This punishment is dreadful , and consists in the separation of 
body and soul from God, the tremendous weight of his wrath 
and curse, and the gnawing worm of a guilty conscience. It is 
deserved. “ The wages of sin is death:” this is the second 
death, where hell is the sepulchre, and there is no resurrection. 
It is unavoidable. God’s righteous authority is despised, and 
his justice is provoked; and if we are not interested in the 
atonement of Christ, there remaineth no more sacrifice for sin, 
but a certain looking-for of judgment and fiery indignation. It 
is eternal. When as many millions of ages have passed away 
as there are sands on the seashore, stars in the heavens, drops 
in the ocean, or atoms in the globe, the misery of the lost shall 
not be one moment nearer to its end. Let me remember that 
I am now warned to flee from the wrath to come, and escape 
for my life to Jesus, the ransom and surety of lost sinners. 




THE DESPISED SAVIOUR. 


397 


December 2. 

THE DESPISED SAVIOUR. 

“ He ia despised and rejected of men.”—Isa. liii. 3. 

These words are spoken of Christ; let us view them 
As the record of an awful fact. Here is the Son of 
God despised and rejected of men. This was the case when he 
appeared in human form, to accomplish the work of salvation; 
and it is so now. To whom is the statement applicable ? To 
those who deny his Godhead. Such individuals despise and 
slight his person, reject his claims, and refuse to acknowledge 
his divine credentials. Those who despise his blessings. He 
has pardon, peace, joy, and all needful blessings to bestow; but 
the language of thousands is, “ Thy gifts be to thyself.” Those 
who neglect his ordinances. The voice from the closet, the 
sanctuaiy, the Scriptures, and the domestic circle, is, “ He is 
despised and rejected of men.” Let us regard these words 
As the utterance of a sorrowful lamentation. Here 
is the complaint of a good man. Our grief is excited when we 
think of the excellency of the Object despised. “ He is despised.” 
But is there any real ground of offence in him ? No. He 
possesses everything calculated to draw forth our affections to 
him. We are grieved when we think of the conduct of those 
who despise him. They are guilty of the greatest folly, ingrati¬ 
tude, and rebellion : they are “ sinners against their own souls.” 
Consider the words 

As the exposure of a great sin. Those who are guilty 
of it despise the best Friend , one whose friendship sweetens our 
mercies, soothes our sorrows, and enriches our souls. They 
reject the richest blessings, preferring the dust of earthly 
pleasures to the diamonds and jewels of spiritual enjoyments. 
They expose themselves to the greatest misery. An awful punish¬ 
ment awaits those v T ho “ crucify to themselves the Son of God 
afresh.” Let me earnestly pray to behold the glories and 
excellences of Christ, that I may love him supremely, and 
beware of despising his people; for what is done to them he 
considers as done to himself. It is between Christ and his 
Church as between two lute-strings; no sooner is one struck, 
but the other trembles. When Saul persecuted the Church, 
Jesus said to him, “ Saul, Saul, why persecutest thou me ?” 


398 


THE NATURE OF DYING DAILY. 


December 3. 

THE NATURE OF DYING DAILY. 

“I die daily.”—1 Cor. xv. 31. 

So said Paul, and it were well if we could adopt the same 
language. Let us here notice 

The nature of the duty referred to. What is it to die 
daily ? 

It supposes a readiness for death. This is twofold, habitual 
and actual: the one consists in a change produced in our 
nature and state; the other, in a comfortable assurance of a 
better life in the world to come. Paul was actually as well as 
habitually prepared for death ; for he could say, “ I am now 
ready to depart.” 

It implies a serious consideration of death. It is hard to 
bring the mind to bear on this solemn subject; we naturally 
recoil from it. But death to Christians is only the transplanta¬ 
tion of the flowers of grace from the nursery ground of the 
church below to the garden of Paradise above: during the 
process there may be the appearance of withering; but they 
soon revive, spreading their leaves in greater freshness, and 
blooming with increased beauty. 

It includes a watchfulness for death. “ Being ready” argues 
a safe state, and “ watching,” a suitable frame. Christians, 
though warriors, are not always watchers; sometimes they 
forget their way, their work, their warfare, and their journey’s 
end. 

It involves a continued act of self-dedication. To die daily 
is daily to surrender ourselves into our Redeemer’s hands, not 
knowing how long we have to live. David did this—Psalm 
xxxi. 5. Paul did it, and could say, “ I know whom I have 
believed.” 

It is associated with a desire for the coming of death. Job felt 
this when he said, “ I loathe it: I would not live alway.” David 
said, “ Oh that I had wings like a dove ! for then would I fly 
away and be at rest.” Paul had a desire to depart and to be 
with Christ, which is far better. How melancholy is it that 
so few engage in the exercise of dying daily! Let me die 
daily to sin and the world, that I may live to holiness and to 
God. 


INTRUSTED TALENTS. 


399 


December 4. 

THE ADVANTAGES OF DYING DAILY. 

“ I die daily.”—1 Cor. xv. 31. 

This language sounds strange in the ears of the ungodly, 
who wish to banish all thoughts of death from their minds; 
but the true Christian will desire to enter more deeply and 
fully into its spiritual import. Note 

The ADVANTAGES OF THIS DAILY DEATH. 

It checks worldly-mindedness. The love of the world de¬ 
plumes the pinions of the soul with which it would soar towards 
heaven ; but a daily look at death will enable us more freely to 
spread our wings, and rise on high, leaving the world and all 
things below in the distance. 

It subdues pride. The strong mau would not glory in his 
strength, if he were properly affected with the fact, that soon his 
body shall be consigned to the grave, and covered with putrefac¬ 
tion. Shall we be proud of this clay tenement that shall 
crumble into ruins ? Let us rather strive after the beauty of 
the immortal spirit. 

It prepares us for dying comfortably. It is impossible for 
us to die peacefully till we have learned the important lesson 
of dying daily. The believer’s death may be compared, not so 
much to the setting sun that sinks behind the darkened west, 
obscured among the tempests of the sky, as to the morning 
star that melts away into the light of heaven. 


December 5. 

INTRUSTED TALENTS. 

“ Occupy till I come.”—Lxike xix. 13. 

We have, in the chapter before us, the parable of the 
pounds. This represents our Saviour’s return from earth to 
heaven, to take possession of his kingdom, and the opportuni¬ 
ties and advantages he gives to us, to use them till the time of 
reckoning, when he shall come at the last day to judge the 
world. There are many talents he has given us—reason, health, 



398 


THE NATURE OF DYING DAILY. 


December 3. 

THE NATURE OF DYING DAILY. 

“ I die daily.”—1 Cor. xv. 31. 

So said Paul, and it were well if we could adopt the same 
language. Let us here notice 

The nature of the duty referred to. What is it to die 
daily ? 

It supposes a readiness for death. This is twofold, habitual 
and actual: the one consists in a change produced in our 
nature and state; the other, in a comfortable assurance of a 
better life in the world to come. Paul was actually as well as 
habitually prepared for death ; for he could say, “ I am now 
ready to depart.” 

It implies a serious consideration of death. It is hard to 
bring the mind to bear on this solemn subject; we naturally 
recoil from it. But death to Christians is only the transplanta¬ 
tion of the flowers of grace from the nursery ground of the 
church below to the garden of Paradise above: during the 
process there may be the appearance of withering; but they 
soon revive, spreading their leaves in greater freshness, and 
blooming with increased beauty. 

It includes a watchfulness for death. “ Being ready” argues 
a safe state, and “watching,” a suitable frame. Christians, 
though warriors, are not always watchers; sometimes they 
forget their way, their work, their warfare, and their journey’s 
end. 

It involves a continued act of self-dedication. To die daily 
is daily to surrender ourselves into our Redeemer’s hands, not 
knowing how long we have to live. David did this—Psalm 
xxxi. 5. Paul did it, and could say, “ I know whom I have 
believed.” 

It is associated with a desire for the coming of death. Job felt 
this when he said, “ I loathe it: I would not live alway.” David 
said, “ Oh that I had wings like a dove ! for then would I fly 
away and be at rest.” Paul had a desire to depart and to be 
with Christ, which is far better. How melancholy is it that 
so few engage in the exercise of dying daily ! Let me die 
daily to sin and the world, that I may live to holiness and to 
God. 


INTRUSTED TALENTS. 


399 


December 4. 

THE ADVANTAGES OF DYING DAILY. 

“ I die daily.”—1 Cor. xv. 31. 

This language sounds strange in the ears of the ungodly, 
who wish to banish all thoughts of death from their minds; 
but the true Christian will desire to enter more deeply and 
fully into its spiritual import. Note 

The advantages of this daily death. 

It checks worldly-mindedness. The love of the world de¬ 
plumes the pinions of the soul with which it would soar towards 
heaven ; but a daily look at death will enable us more freely to 
spread our wings, and rise on high, leaving the world and all 
things below in the distance. 

It subdues pride. The strong mau would not glory in his 
strength, if he were properly affected with the fact, that soon his 
body shall be consigned to the grave, and covered with putrefac¬ 
tion. Shall we be proud of this clay tenement that shall 
crumble into ruins ? Let us rather strive after the beauty of 
the immortal spirit. 

It prepares us for dying comfortably. It is impossible for 
us to die peacefully till we have learned the important lesson 
of dying daily. The believer’s death may be compared, not so 
much to the setting sun that sinks behind the darkened west, 
obscured among the tempests of the sky, as to the morning 
star that melts away into the light of heaven. 


December 5. 

INTRUSTED TALENTS. 

“ Occupy till I come.”—Luke xix. 13. 

We have, in the chapter before us, the parable of the 
pounds. This represents our Saviour’s return from earth to 
heaven, to take possession of his kingdom, and the opportuni¬ 
ties and advantages he gives to us, to use them till the time of 
reckoning, when he shall come at the last day to judge the 
world. There are many talents he has given us—reason, health, 



400 


INTRUSTED TALENTS. 


property, influence, the means of grace and religious privileges, 
are so many talents, concerning which he says, “ Occupy till 
I come.” Let us here consider time as a talent intrusted to us 
to improve. 

It is a talent committed to us by god. 

He is our Benefactor; “ every good and perfect gift is deriv¬ 
ed from him.” Have we life ? “ In him we live, and move, 

and have our being.” Are we possessed of rational faculties ? 
“ The inspiration of the Almighty hath given us understand¬ 
ing.” Are we destined to live forever ? He kindleth that spark 
which the waters of death cannot quench. All our advantages 
are only ours for a season, and human life itself 

“ Is but a loan to be repaid with usury, 

When he shall come to call his debtors to account, 

From whom are all our blessings.” 

It is a talent of great value. 

What Job said of wisdom may be applied to time. It can¬ 
not be gotten for gold, neither shall silver be weighed as the 
price thereof.” Would you know the value of time ? Remem¬ 
ber on this moment hangs eternity. Would you know the 
value of time ? “ Ask death-beds; they can tell.” How many 
who have squandered away their lives, have said at the last, 
Oh that I might live one year, one month, one day longer! Oh 
that the sun might go back ten degrees, as it did on the dial 
of Ahaz, or even stand still, as it did in answer to Joshua’s de¬ 
sire, that I might implore mercy from heaven, ere the darkness 
of death encompasses me; but no, the appointed time is expired, 
the divine patience is exhausted, the day of grace is closed, the 
arrow is flown, the moment is gone, the soul is launched into 
the ocean of eternity. Would you know the value of time? 
Remember, when once lost, it can never be regained. 

Then to the work of God awake; 

Behold thy Master near; 

The various, arduous task pursue 
With vigor and with fear. 

The awful register goes on; 

Th’ account will surely come: 

And opening day, or closing night, 

May bear me to my doom. 


REDEMPTION OF TIME. 


401 


December 6. 

REDEMPTION OF TIME. 

“ Redeeming the time.”—Col. iv. 5. 

This should be our continual employment, seeing that the 
time is short and so uncertain. We should seek to turn its 
measured portions to good account. How much of this invalua¬ 
ble commodity have we lost; how little have we redeemed. 

It IS A TALENT FOR WHICH WE MUST GIVE AN ACCOUNT. 

The language of our Master is, “Occupy till I come” This 
is the period of our probation ; but the time of retribution will 
come. You now have this talent, but it is only for a season; 
how soon will the language be heard, “ Give an account of thy 
stewardship, for thou mayest be no longer a steward.” How 
little are our minds impressed with the fact of the vast respon¬ 
sibility that attaches itself to us as rational, intelligent, and im¬ 
mortal beings! 

It IS A TALENT ENTRUSTED TO US FOR OUR IMPROVEMENT. 

We are to “ occupy,” or to trade with his talent, till the coming 
of our Lord. How may we best improve it to God? We 
are to do it by living to his glory. If we are actuated by right 
principles, his glory will be the chief object at which we shall 
aim. To ourselves. Time is given us to prepare for eternity. 
We have much to do in a little time; therefore it becomes us 
to set about it with all the fervor and earnestness of our souls. 
The manna was to be gathered in the morning, and the orient 
pearl is generated by the morning dew. IIow sad for an in¬ 
dividual to begin to die before he has begun to live! To 
others. The love of Christ constrains its possessor to live not 
to himself. Christianity teaches us to cherish a benevolent and 
philanthropic spirit; to do good unto all men, but especially 
unto those who are of the household of faith. This life is pe¬ 
culiarly a state of hope. The anchor of hope is never seen 
amid the shining waves of the ocean of bliss; nor in the raging 
tempests of the sea of Jehovah’s wrath in hell—it is only used 
on the river of time—let us fix it within the veil. 

“ To Jesus may we fly, 

Swift as the morning light, 

Lest life’s young golden beams should die 
In sudden, endless night.” 


402 


SWEET EXTRACTED FROM BITTER. 


December 7. 

SWEET EXTRACTED FROM BITTER. 

“ Out of the eater came forth meat, and out of the strong came forth sweetness.” 

Judges xiv. 14. 

Let us apply tbis sentiment to 

The death of Christ. Mournful indeed was the period 
when he hung upon the accursed tree, descended into the grave, 
and became a prisoner of death. Behold the Light of the 
world wrapped in a mournful shroud, the Sun of righteousness 
set in blood, and the Lord of life numbered with the dead: no 
equipage of mourners in black pay their last tribute of respect 
to him ; but the sun becomes black as sackcloth, and shuts his 
glories in; and there w T as darkness from the sixth to the ninth 
hour. We hear of none, who according to the Jewish custom, 
rent their garments, but the rocks were rent asunder, and the 
veil of the temple was rent from the top to the bottom; the in¬ 
habitants of hell rejoiced in the supposed ruin and infamy of 
the cause of Christ: but, “ glory to God in the highest,” the 
death of Christ is the life of the world, the triumph of grace, 
and the salvation of his people. ’Tis this that inspires us with 
hope, assures us of pardon, and secures eternal glory. From 
the bitter, God extracts sweet: “ out of the eater came forth 
meat, and out of the strong came forth sweetness.” Was not 
the death of Christ the conquering of sin, and the overthrow 
of Satan’s kingdom ? The Wonderful Counsellor was too wise 
for the old serpent, and the Lion of the tribe of Judah too strong 
for the red dragon. Satan was defeated; “ Through death he 
destroyed him that had the power of death, that is, the devil.” 
Interested in the death of Christ, may we not look down to the 
dreary mansion of the grave ? and while we hear the Saviour 
whisper, “ I am the resurrection and the life, ye shall rise again,” 
may we not exclaim, “ O grave! where is thy victory ? O death! 
where is thy sting ?” 

“ Here, 0 my soul! thy trust repose ; 

If Jesus is forever mine, 

Hot death itself—that last of foes— 

Shall break a union so Divine.” 


samson’s riddle. 


403 


December 8. 

SAMSON’S RIDDLE. 

“ Out of the eater came forth meat, and out of the strong came forth sweetness.” 

Judges xiv. 14. 

Many things in the world of nature are calculated to furnish 
us with useful reflections, and from which we may derive much 
instruction. The rose is surrounded with thorns for its preser¬ 
vation and loveliness—so the Christian is encompassed by afflic¬ 
tions ; thorns and briers are in his way, for the preservation and 
improvement of his graces. The thunder-storm, passing along 
the heavens, purifies the air, and destroys those noxious vapors 
which would prove injurious to the human frame ; so the storm 
of affliction bursts over the Christian’s head, that he may be 
prepared for the air of holiness, and breathe in the atmosphere 
of heaven. The darkness of night is essential to the growth of 
vegetation as well as the light of day; so the dark clouds of 
adversity tend as much, yea, even more to the believer’s advan¬ 
tage than the sunshine of prosperity. We are naturally led to 
these observations from the language of the text, which contains 
Samson’s riddle, see ver. 12-14. As Samson extracted honey 
from the lion, so God from the bitter trials of his people extracts 
sweets, for the increase of their graces, and the promotion of 
their maturity for heaven. But the sentiment may be applied 
to many things, which we may find it profitable to consider. 
We begin with 

The occurrence of sin. How lovely was the morning of 
our world when our first parents were perfectly holy and happy! 
but it was not to last long; a dark cloud arose, and overspread 
the whole creation with the shroud of death. Man sinned, he 
fell, he became unhappy, and was exposed to the wrath of the 
Most High: and we are all involved in this lost estate. But 
God from this bitter extracts sweet. While we mourn over 
the reign of sin by the first Adam, let us rejoice that, by the 
second Adam, “ grace reigns through righteousness unto eternal 
life.” Is not the Saviour more glorious in the depth of his con¬ 
descension than in the height of his praises ? A monarch is 
glorious on his throne, swaying the sceptre of authority over a 
whole nation ; but if he descend, and visit the cottage of some 
poor distressed subject, and dry up the tears of some tried family, 
shorn of every comfort, and reduced to the last extremity of 


404 


THE CURSE TURNED INTO A BLESSING. 


woe, is lie not more glorious, inasmuch as true dignity is con¬ 
descending ? Christ was glorious, when from all eternity he was 
seated on his heavenly throne, receiving the joyful acclamations 
and praises of countless numbers of angelic hosts; but he was 
more glorious when he came to seek and to save that which 
was lost. Imagine the condemned criminal, about to suffer the 
sentence of the law, conducted to the place of execution—just 
as the unhappy man is about to be launched into eternity, a 
messenger comes with a free pardon from the king; could he 
,not enjoy more in the reception of the pardon than ever he 
did before ? So the Christian is condemned by a violated law, 
and no human sacrifice could expiate his crime; he obtains for¬ 
giveness through the atonement of Christ, and is delivered from 
all condemnation. 


December 9. 

THE CURSE TURNED INTO A BLESSING. 

“Out of the eater came forth meat, and out of the strong came forth sweetness.” 

Judges xiv. 14. 

The sentiment contained in these words may also be applied 
to 

The afflictions of God’s people. In the immense ma¬ 
chinery of Providence, notwithstanding the complicated move¬ 
ment of all the parts, each wheel is revolving in its proper place, 
for the accomplishment of his purposes, and the display of his 
glory. We are prone to murmur at God’s ways ; but the sense 
of present affliction should not drown the remembrance of past 
mercies. Words flow apace when we complain; our minds, our 
mouths, and prayers, are full of our trials. We inscribe his 
mercies on the sand, and the first wave of trouble washes all 
away. Are not Christians fed by their afflictions ? “ Out of the 
eater comes forth meat;” their graces are fed; their faith, hope, 
love, and repentance. Happy is it when the death of our com¬ 
forts proves the resurrection of our graces. Does it not purify ? 
“ He shall sit as a refiner to purify the sons of Levi, and purge 
them as gold and silver.” Does it not improve their graces ? 
“ That the trial of your faith, being much more precious than of 
gold that perisheth, though it be tried with fire, might be found 



THE CURSE TURNED INTO A BLESSING. 405 

unto praise, and honor, and glory, at the appearing of Jesus 
Christ.” Does it not strengthen ? “ And he shall pass through 
the sea with affliction, and I will strengthen them in the Lord.” 
Is it not an evidence of sonship ? For “ whom the Lord loveth 
he chasteneth, and scourgeth every son whom he receiveth.” 
Does it not meeten us for glory ? “ For our light affliction, 

which is hut for a moment, worketh for us a far more 
exceeding and eternal weight of glory.” As the mighty 
rushing wave—canopied with the mild azure sky—decorates 
and beautifies the ocean, so do afflictions grace and adorn the 
Christian; his bosom may be racked with tempestuous trials, 
while his soul is enjoying the mild atmosphere of heavenly joys. 
Out of the bitter waters of affliction, God extracts the sweet 
streams of consolation; but there must be time for this : 

“ His purposes will ripen fast, 

Unfolding every hour; 

The bud may have a bitter taste, 

But sweet will be the flower.” 

The sentiment of the text may be also applied to 
The Christian’s death. Death is part of the curse, and 
one of the baneful effects of sin ; but God turns this curse into 
a blessing. Go to the bed-side of the man of God, and witness 
his last moments; nature is sinking apace, his tongue falters, his 
cheek is pale, his sight dim, and the lamp of life is quivering and 
ready to expire; but peace is reigning in his conscience, and 
composure rests on his brow. “ Can this be death ?” the dying 
saint exclaims ; “ I see beyond the limits of the grave, the last 
enemy is destroyed, ‘ Surely the bitterness of death is past.’ ” 

<! How sweet the hour of closing day, 

When all is peaceful and serene, 

And when the sun, with cloudless ray, 

Sheds mellow lustre o’er the scene! 

Such is the Christian’s parting hour, 

So peacefully he sinks to rest; 

When faith, endued from heaven with power, 

Sustains and cheers his languid breast.” 


406 


HOLDING FAST WHAT WE HAVE. 


December 10. 

HOLDING FAST WHAT WE HAVE. 

“Behold, I come quickly; hold fast that which thou hast.”—Rev. iii. 11. 

The Christian has certain talents committed to him, of which 
he is not the proprietor, but the steward; and by-and-by he 
will be called to give in his account. In the passage before us 
we may notice three things:— 

A possession acknowledged. “That which thou hast .” 
We have the word and doctrines of Christ, and the ordinances 
of religion; and if true believers, we have the impression of 
divine truth in the heart, and the laws of God engraven on the 
mind; we have saving knowledge, sincere love, evangelical re¬ 
pentance, unfeigned faith, and Gospel obedience. 

A duty enjoined. “ Hold that fast which thou hast 
that is, be eager and zealous in your continuance in the ways 
of religion. This we are to do boldly. We have glorious ex¬ 
amples of this :—Moses would rather suffer persecution, Daniel 
would rather be cast into the lion’s den, than lose what he had ; 
the three Hebrew youths would rather expose themselves to 
the flames; Isaiah would rather be sawn asunder; Stephen 
would rather be stoned; and martyrs and confessors seal their 
testimony to the truth of the Gospel with their blood. But it 
must be done meekly. The meekness of the lamb must be 
combined with the boldness of the lion. Blind and infuriated 
zeal is offering strange fire to the Lord. It must be done con¬ 
stantly. Our zeal must not resemble the morning cloud and 
the early dew, which soon pass away, but be like the never- 
tiring sun, performing its course regularly. 

A motive supplied. “ Behold I come quickly.” 

The solemnity of the event. “ I come.” This alludes to his 
second advent; he shall come to reckon with his servants, to 
punish his enemies, and reward his friends. Should not this 
excite us to the performance of the duty? The manner of 
his approach. “ Quickly.” Nearly two thousand years have 
elapsed since this declaration was made. The Lord is at hand! 
the Judge is at the door! The attention it demands. “Be¬ 
hold !” “ behold !” and act as one who shall be personally con¬ 
cerned in its solemnities. 


THE METHOD AND EXTENT OF SALVATION. 


407 


December 11. 

THE METHOD AND EXTENT OF SALVATION. 

“ Wherefore he is able also to save them to the uttermost that come unto God by 
him, seeing he ever liveth to make intercession for them.”—Heb. vii. 25. 

This interesting and delightful passage has been the means 
of encouraging many a penitent to look on him whom he has 
pierced, with the hope of pardon; and many a backslider to 
look again towards God’s holy temple. Let us contemplate 

The particular characters described. “ Them that 
come unto God by him.” This is a short but beautiful descrip¬ 
tion of believers. What is implied in coming to God by 
Christ ? A belief in the existence of God. “ He that cometh 
to God, must believe that he is.” This is at the foundation of 
all true religion. “ If the fool should say in his heart there is 
no God, every pulse of that heart replies, there is; and every 
action of that vital organ adds, He is thy Maker.” An ac¬ 
knowledgment of human guilt. The penitent sinner comes to 
God confessing his sins and iniquities, which have deserved the 
Divine wrath and indignation. A reliance on the merits of 
Christ? We come unto God by him. As the guilty wor¬ 
shipper under the Mosaic economy came before God, and 
sought peace and pardon through the medium of the sacrifice 
he presented ; so the penitent sinner draws near to God, in the 
name of Christ, and looks for the Divine favor by virtue of the 
atonement of the Son of God. 

The extent of the Redeemer’s power. “ He is able to 
save to the uttermost that is, He is able to save the most 
notorious sinners. Here we might allude to many recorded in 
Scripture, whose sins were of an aggravated nature, but who 
obtained mercy. He is able to save the most aged sinners. 
He can pardon, sanctify, and save, those who have lived a long 
life of rebellion against his righteous authority. None are so 
old but that they may be born again. He is able to save to 
the last. He can impart the light of grace when the flame of 
life is just expiring. There is the instance of the thief on the 
cross. “ Here is one such instance,” said Augustine, “ that 
none might despair , and only one that none might presume .” 
It is a true but affecting remark, that death-bed repentance is, 
in many cases, but the flashing of the flame that is never to be 


408 


Christ’s ability to save. 


quenched, and the first gnawing of the worm that never dies. 
“ Therefore to-day, if ye will hear his voice, harden not your 
hearts.” 


December 12. 

CHRIST’S ABILITY TO SAVE. 

« Wherefore he is able also to save them to the uttermost that come unto God by 
him, seeing he ever liveth to make intercession for them.”—Heb. vii. 25. 

The epistle to the Hebrews is a strong and beautiful chain 
of argument, every link of which is so fine, and so connected, 
that it is not easy to consider one part without injuring the 
whole. The passage before us is full of encouragement to the 
penitent sinner: let us draw near and examine it. 

The interesting fact asserted. Christ’s ability to save. 
This implies the awful condition of mankind by nature, as sunk 
in sin and exposed to eternal wrath. On what does the pow r er 
of Christ to save sinners rest ? 

The perfection of his atonement. This was prefigured in the 
splendid retinue of Jewish services and ceremonies ; there were 
the various animals offered up in sacrifice according to the Di¬ 
vine appointment; there was the fire ascending from above to 
consume the offering, and this was typical of the justice of God 
demanding a satisfaction for sin; then there were the rolling 
clouds of smoke ascending towards heaven, which prefigured 
the acceptance of that grand atoning sacrifice presented on Cal¬ 
vary, which rose as incense to Jehovah of a sweet-smelling 
savor. But sacrifices are now done away with ; the lamb is no 
longer led to the shrine; the sprinkling of blood is discon¬ 
tinued ; the fire is quenched; the shechinah no longer burns, 
and the incense smokes no more; we can look to the actual 
sacrifice which has been offered up. 

The perpetuity of his life. “ He ever liveth.” He hath an 
unchangeable Priesthood: he is the same yesterday, to-day, 
and forever. Hear him exclaim, with an air of majesty be¬ 
coming a God, “Before Abraham was, I am.” He lives to 
fulfil the duties of his office: he lives to represent his people; 
and because he lives, they shall live also. 

The prevalence of his intercession. “ He ever liveth to make 
intercession for them.” When the Jewish priests, on the great 



THE BIBLE COMPARED TO A SWORD. 


409 


day of atonement, offered sacrifice, they appeared before the 
Lord in the holiest of all, made intercession for the people, and 
then went out to the multitudes, who were anxiously waiting 
their arrival, and blessed them in the name of the Lord. Just 
so did the great High Priest of our profession, when he had 
made an end of sin by the sacrifice of himself; he ascended up 
on high to the holy of holies, to make intercession for his peo¬ 
ple, and ere long he shall come again and bless them with 
glory, honor, and immortality. “ So Christ was once offered to 
bear the sins of many; and unto them that look for him, shall 
he appear the second time, without sin unto salvation.” 


December 13. 

THE BIBLE COMPARED TO A SWORD. 

“ The sword of the Spirit.”—Eph. vi. 17. 

Various figures are employed in Scripture, in setting forth 
the Christian life. He is compared to a racer on the course, a 
wrestler in the games, a mariner on the ocean, and a warrior 
in the field. The chapter from which this passage is selected, 
presents before us the spiritual panoply of the soldier of Christ. 
Let us notice 

The striking figure by which the Bible is set forth. 
It is designated a sword. But why ? 

Because it penetrates into the most secret recesses of the 
heart. The sword is of no use while it remains in the scab¬ 
bard, it must be taken out in order to do execution; and this 
justly applies to the Bible; it is of no use in the house, the 
head, or the memory, unless it is in the heart. The heart is 
the scabbard where the sword of the Spirit must be sheathed. 
“ For the word of God is quick and powerful,” Ac. Heb. iv. 12. 
O what discoveries are made when the heart is opened by the 
Spirit; the evil thoughts and imaginations, desires and affec¬ 
tions come to light! One single stroke of this weapon can 
penetrate into the very lowest depths of the soul. 

Because it subdues the most inveterate enmity of the mind . 
This is the sword that conquers rebel man, and brings him to 
the foot of the cross as an humble penitent. Nothing is done 
to purpose, till the word enters into the heart. “ The weapons 

18 



410 


THE BIBLE COMPARED TO A SWORD. 


of our warfare are not carnal, but mighty through God to the 
pulling down of strongholds,” such as ignorance, prejudice, en¬ 
mity, and self-righteousness. This weapon strikes at the root, 
and does not merely lop the branches. 

Because it defends from the most powerful attacks of the 
enemy. Our Lord used it in his combat with Satan on the 
mount, and repelled his attacks with the words, “ It is written.” 
What he did, we must do. Does the enemy tempt us to dis¬ 
believe the authenticity of the Scriptures? we must exclaim, 
It is written, “ These things are faithful and true; and we have 
not followed a cunningly devised fable.” Does he tempt us to 
believe that we shall serve the Almighty for nothing ? we must 
repel the attack, by bringing forth the Scripture testimony, 
“ Godliness is profitable unto all things.” Does he try to allure 
us with the world’s fascinations ? Let us exclaim, It is written, 
“ Love not the world.” Does he insinuate that our inward 
corruptions will be too strong for the gracious principle ? let us 
say, It is written, “ Sin shall not have dominion over you.” 
Take this sword with you on all occasions, there is none like it. 
But let us notice 

The peculiar appellation by which it is distinguished. 
“ The sword of the Spirit.” The blade of this sword is tem¬ 
pered with the breath of the Spirit. Two reasons may be as¬ 
signed for the appellation here given. 

Because its contents were indited by the inspiration of the 
Spirit. The Bible bears on it the stamp and impression of 
Deity; it is emphatically and really “ the word of God.” It is 
not our design to defend the outworks of Christianity, for we 
take it for granted that you believe in the divine authenticity 
of Scripture. “ Holy men of old spake as they were moved 
by the Holy Ghost.” 

Because its meaning is explained by the teaching of the 
Spirit. Whatever conquests are obtained by this sword, he 
must have the honor of them, If the Bible is a hammer, he 
employs it to break the stony heart; if it is a nail, he fastens it 
in a sure place; if it is a lamp, he gives it light; if it is a fire, 
he makes it burn; if it is food, he gives us a relish for it; if it 
is a sword, he wields it. 

“ What glory gilds the sacred page! 

Majestic, like the sun; 

It gives a light to'every age; 

It gives, but borrows none.” 


CHRIST A STAR AND SCEPTRE. 


411 


December 14. 

CHRIST A STAR AND SCEPTRE. 

“ 1 shall soe him, but not now; I shall behold him, but not nigh; there shall come 
a star out of Jacob, and a sceptro shall rise out of Israel, and shall smite the comers 
of Moab, and destroy all the children of Sheth.”—Numb. xxiv. 17. 

We have in the context an account of Balaam’s prophecy. 
Balak, the king of Edom, sent to him from a great distance that 
he might curse Israel; but Balaam, against his will, instead of 
cursing, was constrained to bless them. Balak tried him several 
times, and took him to different places, but all to no purpose; 
which greatly displeased him, and he sent Balaam away; but 
ere he departed he delivered a prophecy concerning the advent 
of the Messiah, and the future glory of his Church. Let us 
contemplate the Saviour 

In his glory. “A star.” No imageiy can furnish us with 
anything like an adequate conception of that Being who has 
been styled the Father of the patriarchs, the Inspirer of proph¬ 
ets, the Master of the apostles, the Teacher of evangelists, the 
crown of the martyrs, and the praise of all his saints. He is 
designated a star for 

The light he imparts . The world was in darkness till he 
came as the bright and morning star. He illuminates the pages 
of inspiration, enlivens the gloom of solitude, dispels the dark 
age of folly, gilds the shadows of the grave, and irradiates the 
eternal world. 

The direction he affords. In the waste sandy deserts of the 
East, where there are no mighty elevations to guide the travel¬ 
ler, the stars of heaven are his conductors, leading him safely to 
the place of his destination. Before the compass was invented, 
mariners took their course by the polar star. Christ is our 
guide through this world to the regions of glory. 

The immutability he sustains. The nations of the earth 
pass away; one generation succeeds another, but the stars re¬ 
main fixed. So it is with this star; it has been dispensing its 
beams for many ages, and is still immutable; it shone on our first 
parents in the garden; Abraham saw it and was glad, Jacob 
rejoiced in it, it illuminated the minds of prophets, was seen by 
apostles, who were directed by it in their course. It shall shine 
in glorious splendor when the sun is turned into darkness, and 
the moon into blood, and the stars fall from heaven. 


412 


Balaam’s prophecy. 


December 15. 

BALAAM’S PROPHECY. 

“ I shall see him, but not now; I shall behold him, but not nigh ; there shall 
come a star out of Jacob, and a sceptre shall rise out of Israel, aud shall smite the 
corners of Moa.b, and destroy all the children of Sheth.”—Numb. xxiv. 17. 

This is a remarkable prediction, referring to tbe advent of 
Christ. It points us to 

His office. “ A sceptre shall rise out of Israel.” Here let 
us contemplate him 

As a Shepherd . The sceptre may allude to a rod in the 
hand of a shepherd; it is the image of his pastoral character. 
Christ is the good Shepherd, and his people are the sheep of 
his pasture. As a Shepherd he knows his sheep, thinks on 
them, watches over them, feeds them, defends them, and restores 
them when they wander. 

As a King. A sceptre is an ensign of regal authority in 
the hand of kings; the sceptre of Christ is a sceptre of power, 
equity, righteousness, love, and mercy. 

His conquests. “ And shall smite the corners of Moab, and 
destroy all the children of Sheth.” These prophecies had their 
accomplishment in the conquests obtained over the Moabites and 
Edomites in the days of Ehud, Gideon, and Jephthah; but they 
have a reference to the victories of Christ over heathen nations. 
Christ, by the preaching of his Gospel, and the power of his 
Spirit, shall overcome pagan superstition, Mohammedan delu¬ 
sion, and infidel skepticism. The word here translated “de¬ 
stroy” signifies to unwall, and may allude to the taking away 
of prejudices against Christianity, and the removal of ignorance 
from the mind—he shall destroy their hatred to the truths of 
the Gospel, and subdue them by the power of his grace. 

His advent. “ I shall see him, but not now; I shall behold 
him, but not nigh.” This refers to the long period that should 
intervene before Christ’s coming, which was 1452 years. Balaam 
saw him in vision, but not nigh; it was as if he had said, The 
time is coming when I shall see him on his throne, surrounded 
with his holy angels, and ten thousand of his saints; but though 
I shall see him, I shall not be nigh to him; I shall see the 
sword of his vengeance, and the frown of his anger. Ah! how 
many have to say with Balaam, “ I shall behold him, but not 
nigh 1” There are multitudes that now pass for pious persons, 


HEARING THE VOICE OF GOD. 


413 


who yet have to exclaim, “ I shall behold him, but not nigh ; ,T 
not as my Redeemer, my Advocate, my Deliverer, and my all. 
Do you see him now ? Do you behold him nigh ? Do you 
see him, so as to believe in him, love him, follow him, and 
commune with him ? Oh, the awful misery of seeing Christ 
afar off! Keep your attention fixed on this star. Do you sor¬ 
row for sin ? Look to it, and its beams will fall on a promise 
of pardon. Are you in affliction and distress ? Look to it, and 
its beams will fall on a promise of comfort. Do you mourn 
over bereaving dispensations of Providence ? Look to it, and 
its beams will fall on that declaration, “ When my father and 
my mother forsake me, then the Lord will take me up.” When 
surrounded by the gloom of the sepulchre, look to it, and its 
beams will fall on that sweet assurance, “ I am the resurrection 
and the life: he that believeth in me, though ho were dead, 
yet shall he live; and whosoever liveth and believeth in me 
shall never die.” 


December 16. 

HEARING THE VOICE OF GOD. 

“I will hear what God the Lord will speak.”—Psalm lxxxv. 8. 

The whole verse from which this passage is selected, presents 
us with three things—a wise resolution, “ I will hear what God 
the Lord will speak”—a pleasing assurance, “ for he will speak 
peace unto his people, and to his saints”—and a seasonable 
admonition, “ but let them not turn again to folly.” We in¬ 
quire 

What does God speak ? 

He speaks in creation, and toe should admire. The grass of 
the field, the trees of the forest, the flowers of the garden, hills 
and valleys, rocks and mountains, the mighty cataract, the flow¬ 
ing river, and the running stream, earth, air, and sea, 

“ The spacious firmament on high, 

With all the blue, ethereal sky,” 

sun, moon, and stars, those glorious orbs of light, are vocal with 
Jehovah’s praise. 

He speaks in providence , and we should adore. How de- 



414 


THE VINEYARD. 


lightful is the truth, “ Our times are in his hands!” and how 
desirable the feeling, “Let him do with me as seemeth him 
good!” Christians, we are on the mighty wafers, tossed with 
wave upon wave, but our Father is at the helm; we have a 
wise pilot, who will land us safe on Canaan’s peaceful shores. 

He speaks in the Gospel , and we should hear. How few * 
visit the house of God with this impression fixed on the mind ! 
But what does he speak ? Peace to his people, terror to his 
enemies, and encouragement to the penitent. 

How should we hear. It is God that speaks, and there¬ 
fore we should hear with attention. God speaks to us, there¬ 
fore we should hear with self-application. We are too prone 
to hear for others instead of ourselves. I recollect the remark 
of a Welsh preacher, now in glory, It is a good thing when 
the sermon makes the hearer go home quarrelling with himself. 
God speaks to us for our benefit, therefore we should hear with 
prayer. He will not always speak, and therefore we should 
hear without delay. God speaks once, yea, even twice; we have 
line upon line, and precept upon precept. The fire is not al¬ 
ways brought out of the flint the first time it is struck; nor are 
spiritual affections kindled under the first entreaties of the Gos¬ 
pel. Defer not the consideration of divine things to a future 
season. 


December 17. 

THE VINEYARD. 

“ Son, go work to-day in my vineyard.”—Matt. xxi. 28. 

These words form part of one of the parables of our Lord 
delivered to the chief priests and elders in the temple, which 
is recorded from the 28th to the 3 2d verse. We may here 
observe 

The scene of labor. “My vineyard.” By the sin of 
Adam, says Henry, we are turned out to work upon the com¬ 
mon ; but, by the grace of our Lord Jesus, we are called to 
work again in the vineyard. There is a vineyard in which 
every man should work. That vineyard is our own heart; you 
must begin here, labor to improve your gifts and graces, cul¬ 
tivate those tempers and dispositions which are in accordance 



CHRIST OUR LEADER. 


415 


with, and which will shed a lustre on the Gospel you profess. 
Then there is the family, the religious society with which you 
are connected, the neighborhood in which you live, and the 
world at large. 

The divine command. “ Son, go work.” You are not to 
visit the vineyard as an idle spectator, but as an active laborer. 
It includes 

A diligent attention to your own personal salvation. How 
inconsistent to appear zealous for the conversion of others around 
us, while we are yet in our sins! It is a sad reflection, “ They 
made me keeper of the vineyards, but mine own vineyard have 
I not kept.” 

An active exertion for the spiritual interests of others. “ Go 
work;” instruct the ignorant, warn the careless, direct the in¬ 
quirer ; and let all be done with prayer, diligence, perseverance, 
and in hope of success. 

The period op exertion. “To-day.” This is the lan¬ 
guage of the Gospel; the command is urgent, and the obedience 
must be prompt, because the work is important, the scene is ex¬ 
tensive, the time is short, life is uncertain, our responsibility is 
great, the Judge is even at the door, and present facilities may 
soon be withdrawn; the lamp of life may shortly be extinguish¬ 
ed, or the candlestick of the Gospel removed out of its place. 
Time is one thing, opportunity is another; the cage of time 
may remain, while the bird of opportunity has flown. 


December 18. 

CHRIST OUR LEADER. 


“ A leader.”—Isa. lv. 4. 

In the verse from which these words are selected, Christ is 
represented in a threefold capacity : as a Witness to bear tes¬ 
timony to the truth, a Leader to guide us into it, and a Com¬ 
mander to rule and govern us by his power. Let us contem¬ 
plate him as a Leader. 

Whom does he lead? He is said to be given to “the 
peoplethat is, those who are called by his grace and sancti¬ 
fied by his Spirit, a chosen, holy, honorable, happy, wise, will¬ 
ing, and obedient people;—a people who have yielded them- 



416 BELIEVERS BORNE ON EAGLES’ WINGS. 

selves to his government, and consecrated themselves to his 
glory. 

Where does he lead? With respect to the way in 
which Christ leads his people, the Scriptures furnish us with 
abundant information. It is a right way, the way of truth and 
of wisdom ; a peaceful way, for all who travel in it have peace 
with God, and peace of conscience; a peculiar way, as it differs 
from the course of this world ; a narrow way, in which there 
are but comparatively few found; a pleasant way, where com¬ 
munion with God is enjoyed, and the happiness of heaven is an¬ 
ticipated; it is the good old way, in which the redeemed in 
glory have walked, but it is a way that is evil spoken of by 
the enemy. 

How does he lead ? Numerous and diversified are his 
qualifications as a Leader. He leads effectually—by his grace 
he leads, and by his power he keeps them in the way ; wisely 
and in a right manner : kindly, gently, and safely. 

To what does he lead ? To the high and dignified state 
to which believers are destined. He leads them to glory, honor, 
and renown; to a Father’s house, a land of rest, a rich and 
incorruptible inheritance, to the best of society, to those blissful 
regions 

“ Where our best friends and kindred dwell, 

Where God our Sovereign reigns.” 


December 19. 

BELIEVERS BORNE ON EAGLES’ WINGS. 

“ Ye have seen how I bare you on eagles’ wings, and brought you unto myself.” 
Exod. xix. 4. 

This is a most touching and sublime description of the 
divine goodness towards the Israelites. It is almost impossible 
to carry out the boldness and grandeur of the comparison. See 
Deut. xxxii. 10-12. The text contains two things. 

A figurative illustration of an important work. We 
may apply it fo three things in the history of the Christian. 
To the period of conversion. Then God bears sinners on eagles’ 
wings, and brings them to himself. He stirs up the nest of 
self-righteousness and carnal security; flutters over them, excites 



PASSING- OVER JORDAN. 


417 


and teaches them to fly towards heaven in their desires and 
affections. It will also apply to the season of deliverance . So 
it is employed in the passage before us; and is descriptive of 
the speed with which God comes to the help of his people, and 
the security he effects; for the eagle is not only a swift but a 
powerful bird. Other birds carry their young in their talons, 
but the eagle bears them on her wings ; so that, if the archer 
would shoot them, he must pierce through her first. It will 
apply to their final happiness. He will bear his people on 
eagles’ wings to heaven. It may be he may bear them through 
many a dark and trying scene; but they shall be brought to 
glory at last. “ Nothing is promised us here with certainty as 
followers of Christ, but a cross on our shoulders ; and that he 
will bear us on eagles’ wings—and he does bear us! But this 
eagle does not always soar through bright sunbeams and blue 
heavens, with his beloved resting on his pinions: through the 
storm and tempest also he holds his bold career. Yet if he 
does but carry us! ‘ The Breaker is his name;’ upwards 

ascends his path; and he will never drop us from his wings, 
until the palm-trees of everlasting peace rustle around our 
heads.” Here is 

A TOUCHING APPEAL AS TO THE PERFORMANCE OF THIS 

work. Christian, you have seen what he did in the period of 
conversion—acknowledge it. You have seen what he has done 
in the season of deliverance—praise him. You have heard 
what he has promised to do in reference to your final glory— 
trust him. Let ministers, teachers, parents, and all who have 
the instruction of others, bear in mind this lovely image. 


December 20. 

PASSING OYER JORDAN. 

“ For ye shall pass over Jordan to go in to possess the land which the Lord your 
God giveth you, and ye shall possess it, and dwell therein.”—Deut. xi. 31. 

The history of the Israelites in the wilderness affords a 
striking type of the Christian pilgrim’s journey through this 
desert world to the heavenly Canaan. Note 

The anticipated inheritance. “ The land which the Lord 
vour God giveth you.” No country mentioned in Scripture is 

18 * 



418 


PASSING OVER JORDAN. 


connected with such interesting associations as the land of 
Canaan. Wherein was it typical of heaven ? It was a land 
of promise. God promised it to the children of Israel for a 
possession, as far back as Abraham. “ Unto thy seed will I 
give this land.” So heaven is promised as the Christian’s 
home. It was a land of abundance ; Deut. xi. 9-11. Ezekiel 
calls it the glory of all lands, and David speaks of it as a 
pleasant land. In heaven there is a fulness of joy, and abun¬ 
dance of spiritual provisions. It was a land of rest ; Deut. 
xii. 9. Earth is the scene for labor, hut heaven a place of rest. 
It was a holy land; Zech. ii. 12. Heaven is holy in its in¬ 
habitants, pleasures, worship, and employments. In earthly 
portions, the greater number there is to participate, the less 
proportion does each one possess; but the Christian’s inheri¬ 
tance resembles the light of the sun: though millions are 
benefited by it, each may call it his own, as if there were none 
to enjoy it but himself. 

The manner of possession. The introduction of the 
Israelites to it is ascribed to the sovereign mercy of God; 
Deut. ix. 4-6. Christian, it is “ the land which the Lord your 
God giveth you.” But when are you to enter it, and by what 
way ? “ Ye shall pass over Jordan.” The streams of Jordan 

rolled between the desert and the land of Canaan; so the river 
of death flows between the seen and unseen world. “ Flesh 
and blood cannot inherit the kingdom of God.” 

The characters alluded to. Are you not ready to say 
with Abraham, “Lord God, whereby shall I know that I shall 
inherit it ?” Unbelievers cannot; the unholy and unprepared 
cannot. It is for those who are called by God’s grace, sanctified 
by his Spirit, and devoted to his glory. You must pass over 
J ordan, whatever be your character; but the question is, On 
what shore will you land ? Prepare to meet thy God! 

Guide me, 0 thou great Jehovah, 

Pilgrim through this barren land; 

I am weak, but thou art mighty; 

Hold me with thy powerful hand: 

Bread of heaven, 

Feed me till I want no more. 

When I tread the verge of Jordan, 

Bid my anxious fears subside; 

Bear me through the swelling current; 

Land me safe on Canaan’s side: 

Songs of praises 
I will ever give to thee. 


THE SAVIOUR’S ANNOUNCEMENT. 


419 


December 21. 

THE SAVIOUR’S ANNOUNCEMENT. 

“ He which testifleth these things saith, Surely I come quickly. Amen.”—Rev. 

xxii. 20. 

These words are placed at the close of the canon of inspira¬ 
tion, and have a reference to one of the most solemn events of 
which we can possibly conceive, and one in which all are per¬ 
sonally concerned. Let us observe 

The Saviour’s announcement. This is the third time in 
the course of the chapter that Christ solemnly announces his 
coming. The two great advents of the Saviour, spoken of in 
the New Testament, are his coming in the destruction of 
Jerusalem, and his coming to the general judgment. The first 
is already past, the other is yet to come; and concerning this 
he speaks in the passage before us. Three things may be 
remarked with regard to it. 

Its designs. These are of the most important nature. He 
shall come to vindicate his character and government, to 
display his glory, to summon all mankind to his tribunal to 
surrender their final account to him, and to pass and execute 
just and righteous sentences on all. 

Its certainty. Reason teaches us, that such a period of 
universal scrutiny and examination must arrive; but we have 
a more sure word of prophecy; revelation affirms it; the faith¬ 
ful and true witness declares it. “ Surely I come quickly.” 

Its period. “ Quickly .” The infidel and the sceptic are 
ready to say, Ah, it is nearly two thousand years since he made 
the announcement, and he has not come yet! where is the sign 
of his coming ? But do they not know that one day with the 
Lord is as a thousand years, and a thousand years as one 
day ? They need not complain of his delay : perhaps the Judge 
will come too soon for them, before they are prepared to meet 
him. 

“ See, the Lord appears in view; 

Heaven and earth before him fly : 

Rise, ye saints, he comes for you ; 

Rise to meet him in the sky.” 


420 


THE CHRISTIAN S RESPONSE. 


December 22. 

THE CHRISTIAN’S RESPONSE. 

“ Even so, come, Lord Jesus.”—Rev. xxii. 20. 

While revelation presents Jesus to our view as the friend of 
sinners, in the attitude of entreaty, it invests him with the robes 
of glory and majesty, as the Judge of quick and dead, and 
points us to a great day of universal retribution. While the 
wicked shall dread his coming, the righteous shall hail his ap¬ 
proach. “ Even so, come, Lord Jesus.” Notice 

The Christian’s response. This is the language of 

Lively faith. Not the faith that is dead, being alone; not 
the faith of the formalist, but that which is vital, evangelical, 
which works by love, and purifies the heart. 

Confident expectation. He who knows in whom he has be¬ 
lieved, and, from his own experience and the witness of the 
Spirit, is sure that he is interested in the Saviour, may adopt 
this language. According to the divine promise, he is “ look¬ 
ing for that blessed hope, and the glorious appearing of the 
great God, and our Saviour Jesus Christ.” 

Earnest desire. Christians not only look, but long, for the 
coming of Christ; therefore they are spoken of as those that 
love his appearing. They desire it, because then they shall be 
like him, and see him as he is. 

Patient acquiescence. Thus they are waiting and watching 
for him. They have not, or ought not to have, such a desire to 
depart, as to render them unfit for present duties, or impatient 
under trials; their language is, Come, Lord Jesus, in thine own 
time, and in thine own way. Seeing we look for such things, 
what manner of persons ought we to be! How humble, pray¬ 
erful, devout, holy, serious, and watchful! Christians, we shall 
then have a key to unlock the mysteries of his providence; let 
us therefore suspend our judgment. The beauty of a thing, 
says one, appears at the moment of its maturity, which God 
waits for. He that tastes the blossom, instead of the fruit, will 
pass a wrong judgment upon it; he that would limit his idea 
of the beauties of vegetation, to their appearance in the winter 
season, would judge very blindly. Wait, therefore, and see the 
end of the Lord. 


CHRIST OUR DAYSPRING. 


421 


December 23. 

CHRIST OUR DAYSPRING. 

“ Through the tendor mercy of our God ; whereby the dayspring fYom on high 
hath visited us, to give light to them that Bit in darkness and in the shadow of death, 
to guide our feet into the way of peace.”—Luke i. 78,79. 

Three things are hero presented to our view in reference to 
the advent of Christ. 

Its necessity. This is proved from the affecting and awful 
condition of mankind by sin. It is a state of darkness. The 
Jews lived under a comparatively dark dispensation, and all 
other nations were sunk into a state of pagan ignorance and su¬ 
perstition. But Christ is denominated the light of the world. 
The dayspring signifies the dawn or first rays of the sim rising 
in majestic grandeur in the eastern skies. It is a state of death. 
Sinners are dead in trespasses and sins, dead to the knowledge 
of God, the love of Christ, and the grace of the Spirit. It is a 
state of error . Therefore it is said, he came to guide our feet. 
We all, like sheep, have gone astray; we have wandered far 
from God, happiness, holiness, and heaven. It is a state of en¬ 
mity. Therefore Jesus guides us into the way of peace. 

Its design. This is fourfold, and exactly meets the case of 
poor perishing sinners. Is our natural state one of darkness ? 
He is the dayspring from on high, to dispel the mists of super¬ 
stition, and remove the clouds of ignorance that gathered 
around the children of men. Is our natural state one of death ? 
He imparts spiritual life in the work of grace, and eternal life 
in the realms of glory. Is our natural state one of error? 
He guides our feet. Is it one of enmity ? He leads us into 
peace. 

Its source. “Through the tender mercy of our God.” 
Observe 

His endearing character. “ Our God.” He is so in Christ. 
Here we have God in our nature, and God on our side; our 
God under the most interesting relations. 

The attribute ascribed to him. “Tender mercy.” The 
mercy of God is seen in every link of the chain of our salva¬ 
tion—but notice the quality of this attribute, “ tender mercy.” 
This is expressive, and signifies the yearning compassion of a 
fond parent. Let us inquire whether this dayspring from on 
high has visited us, whether the first beams of the Sun of right¬ 
eousness have darted on our souls. 


422 


THE ALTOGETHER LOVELY. 


December 24. 

THE ALTOGETHER LOVELY. 

“ He is altogether lovely.”—Sol. Song, v. 16. 

This is spoken of Christ, for there is none other to whom the 
language is applicable; while creatures have their excellences, 
they have also their imperfections, but not so with him: they 
are to be admired for some things, and censured for others; 
there are spots in the sun, but none in the Sun of righteous¬ 
ness ; “ he is altogether lovely.” Let us, in a few words, prove 
and then improve the subject. 

Let us prove it. And where shall we gather our evidence ? 
Ye shining hosts of angels that encircle the throne on which he 
sits in dazzling brightness on high, tell us your thoughts of him 
while ye celebrate his praise and sing, “ Worthy is the Lamb 
that was slain, to receive power, and riches, and wisdom, and 
strength, and honor, and glory, and blessing.” Spirits of the 
departed just, ye now see him in his glory, what do ye say of 
him? Behold they cast their crowns at his feet, and cry, 
“ Thou art worthy; for thou wast slain, and hast redeemed us 
to God by thy blood.” Patriarchs, prophets, disciples, apostles, 
martyrs, confessors, and reformers, all speak of Ins glory, and 
tell of his grace. What a mass of evidence is there in the 
Bible, and in the experience of believers in every age, to prove 
that “ he is altogether lovely 1” Is high birth a recommenda¬ 
tion? He is God’s first-born, higher than the kings of the 
earth. Is wisdom an excellence? “In him are hid all the 
treasures of wisdom and knowledge.” Is holiness to be desired ? 
He is the Holy One of God. Is faithfulness a recommendation ? 
He is the faithful and true witness. Is wealth desirable? He 
is heir of all things. Is love a recommendation ? The love of 
Christ passeth knowledge. Is gentleness pleasing ? He will 
not break the bruised reed, nor quench the smoking flax. Is 
beauty an excellence ? he is fairer than the children of men; 
he is the rose of Sharon, and the lily of the valley ; he is the 
chiefest among ten thousand, yea, he is altogether lovely. 

Let us improve it. Is the Saviour altogether lovely, and 
does he possess such an endless variety of excellences ? Then 
let us admire him; let him reign supreme in our hearts; let 
him have the throne in our affections, and all creatures but the 


THE CHILD JESUS. 


423 


footstool. Let us exercise confidence in him, and exemplify de¬ 
votedness to him. 


December 25. 

THE CHILD JESUS. 

“The child Jesus.”—Luke ii. 43. 

To the contemplation of this lofty subject we are naturally 
led by the return of this annual season, commonly called 
Christmas Day. Let us, then, behold in the child Jesus 

An object of wonder. Were all the angels of heaven 
transformed into the most insignificant insects, this would be 
a mystery; but it would bear no comparison with the amazing 
fact of God manifest in the flesh. Think of the everlasting 
Father becoming a little child; he who thunders in the heavens, 
weeping in the manger; he who is clothed with light as a gar¬ 
ment, wrapt in swaddling clothes. Let us go to Bethlehem, 
and see the child Jesus. 

An object of joy. Rejoice in him as the mercy promised 
to the Fathers, the Seed of the woman, Jacob’s Shiloh, Isaiah’s 
Immanuel, Jeremiah’s King, Ezekiel’s Shepherd, Daniel’s Son 
of Man, Zechariah’s Branch, Micah’s Ruler of Israel, Haggai’s 
Desire of all Nations, Malachi’s Angel of the Covenant, Abra¬ 
ham’s Sacrifice, Noah’s Ark, Jacob’s Ladder, Moses’ Brazen 
Serpent, Solomon’s Temple, the Foundation-stone in the build¬ 
ing of mercy, the brightest Jewel in the cabinet of truth, the 
Pearl of great price in the field of Scripture, the Rose of Sharon 
and the Lily of the Valley in the garden of the Church, the 
Sun of righteousness in the firmament of revelation—rejoice in 
the wonders of his incarnation, the holiness of his life, the effi¬ 
cacy of his death, the sufficiency of his atonement, the preva¬ 
lence of his intercession, and the triumph of his grace. 

An object of love. Everything connected with the Sav¬ 
iour should excite our admiration, and call forth our esteem. 
His infinite dignity, his Mediatorial excellences, his glorious 
undertaking, and his unparalleled sufferings, all demand our 
love; and, if we withhold it, the very stones will ciy out 
against us. 

An object of faith. We are called upon to look at “ the 



424 


Simeon’s resignation. 


child Jesus,” not as unconcerned spectators, but as those who 
are, or desire to be, interested in the delightful scene. 


December 26. 

SIMEON’S RESIGNATION. 

« Lord, now lettest thou thy servant depart in peace, according to thy word.” 

IiUke ii. 29. 

Simeon waited for the consolation of Israel, that is, for the 
advent of the promised Messiah ; and he did not wait in vain : 
he saw the Lord’s Christ, and embracing him, both in the arms 
of his faith and his flesh, he blessed God, and said, “ Lord, now 
lettest thou thy servant depart in peace, according to thy word.” 
It is said of some of the Turks, that, when they have seen the 
tomb of Mohammed, they put out their eyes, that they may 
never defile them again by viewing earthly objects; this they do 
from a blind and superstitious regard to the false prophet; but 
good old Simeon did not desire to see any more of this world, 
after he had witnessed the Divine Redeemer. 

We have in this passage a farewell to life, and a welcome to 
death. Let us dwell a little on three topics. 

The Christian’s character. He is a servant of God. 
This was not always the case. In the period of conversion, he 
renounced the service of sin and Satan, and yielded himself to 
him who is the best of Masters. The service he renders has 
various properties, which we may just allude to:—it is a 
spiritual, loving, believing, evangelical, voluntary, and impartial 
service. 

The Christian’s death. It is here represented as a depart¬ 
ure in peace. Observe 

Its nature. A departure: so Paul speaks of it. Death is 
the departure of the soul from the body; it loosens the silver 
cord that unites them both; it is a departure from sorrow to 
joy, from warfare to victory, from the partial to the full enjoy¬ 
ment of God, from a barren wilderness to a fruitful Paradise, 
from a dark and dreary night to a bright and glorious day. 

Its manner. It is a departure in peace. This includes all 
peace—peace with God, peace of conscience, peace with our 
fellow-Christians, and our enemies, yea, peace with death it¬ 
self. 



TIIE DIVINE APPOINTMENT OF CHRIST. 


425 


The Christian’s resignation. “Lord, now lettest thou 
thy servant depart in peace, according to thy word—as if he 
had said, Now I have seen and embraced the Saviour, thou dost 
let me depart in peace; I can die happy. This implies an assu¬ 
rance of preparation for death, a wish for release from sin and 
sorrow, and a desire to be with Christ. 


December 27. 

THE DIVINE APPOINTMENT OF CHRIST. 

u God sent him to bless you.”—Acts iii. 26. 

This is spoken of our Lord Jesus Christ; and two things 
may be here remarked concerning him. 

His high authority. “ God sent him.” This includes 

His appointment to his work. He was employed as the 
Father’s servant, in his Mediatorial capacity, to perform his will 
and to fulfil his purpose. Under this character he often spake 
of himself, as having come out from, and been sent by, the 
Father. But it also denotes 

His anointing for his work. He is said to be anointed of 
the Holy Spirit, in allusion to the custom of the setting apart 
of the ancient prophets, priests, and kings to their office, by the 
pouring of oil on their heads. 

His benevolent design. “ To bless you.” Behold here a 
miracle of mercy, and a prodigy of love. He came not to smite 
the earth with a curse, but to visit it with a blessing; not to 
enslave, but to redeem; not to wage war, but to make peace; 
and now, instead of thunderbolts of vengeance being hurled, 
instead of the angry storm of Jehovah’s wrath bursting on our 
guilty heads, and drowning us in eternal perdition, the waters 
are assuaged, the clouds that gathered so thickly around us are 
scattered, our sky is clear and bright, and there is seen, flying 
in the firmament of the Gospel, the dove with the olive branch 
of peace, and the song is heard chanted by the angelic choir, 
“ Glory to God in the highest, and on earth peace and good¬ 
will toward men.” The blessings which Jesus confers are 
divine in their origin, suitable in their nature, free in their be- 
stowment, and eternal in their duration. Did God send the 



426 


job’s estimate of life. 


Saviour ? then let us acknowledge him; did he send him to 
bless us ? then let us bless him, and receive him as all our sal¬ 
vation, and all our desire. 

“ The Saviour ! oh ! what endless charms 
Dwell in that blissful sound ! 

Its influence every fear disarms, 

And spreads delight around.” 


December 28. 

JOB’S ESTIMATE OF LIFE. 

“I would not live alway.”—Job vii. 16. 

When the venerable patriarch, whose brow was covered with 
the snow of age, stood before the Egyptian monarch, he said, 
“ Few and evil have the days of the years of my life been, and 
have not attained unto the days of the years of the life of my 
fathers in the days of their pilgrimage,” Gen. xlvii. 9. David 
said, “ Oh that I had wings like a dove ! for then would I fly 
away and be at rest,” Psalm lv. 6. Paul had a desire to depart, 
and be with Christ, which is far better. And Job in this pas¬ 
sage exclaims, “ I would not live alway.” When the Christian 
adopts this language, he does not mean to manifest an indispo¬ 
sition to the duties of life, or a murmuring spirit under the trials 
of life. There are many reasons why he would not live alway. 
He would not 

When he refers to the body. What a clog is it to the 
operations of the soul! How it binds us down to earth! In 
the heavenly state, the properties of the body as well as the 
faculties of the soul, will be sanctified by the purity and grace 
of Christ, and rendered fit for his service, Phil. iii. 20, 21. 
Then every faculty, energy, and power, shall move in submis¬ 
sion to the Divine will. 

When he contemplates the soul. Whether we ascribe it 
to the influence of the body on the soul, or any other cause, it 
is too evident that riot one faculty of the soul is directed com¬ 
pletely to the great object of its being. Here we see the fruits 
and effects of sin : the understanding is dark, the affections un¬ 
holy, the memory forgetful. What a contrast to the state of 
the believer in glory! He would not live alway. 



THE FAITHFUL SERVANT. 


427 


Because of his absence from Christ. “ Whilst wo are 
at home in the body, we are absent from the Lord.” It is true, 
his presence is felt and enjoyed here in the exercises of religion, 
but only partially; we can gain at best but a very imperfect 
view of his glories; the full vision is reserved for the period 
when we shall be called home. We are not fully satisfied; wo 
want to experience more of his grace and love; more of the 
comforts of his Spirit. He would not live alway, 

Because of the imperfection of his knowledge. “ For 
we know in part, and we prophesy in part.” How little do we 
know of the sublime truths of revelation! of the being and 
perfections of God! of the mysterious union of the two natures 
of Christ! of the plenitude of his grace, and the unrivalled 
splendor of his glory! When, therefore, the Christian contrasts 
his present ignorance with his future knowledge, he is induced 
to exclaim, “ I would not live alway.” 

Because of the happiness of heaven. Who would live 
alway, when beyond the grave is a paradise of joy ? Who 
would live alway, when “ there remaineth a rest to the people 
of God ?” Who would prefer the first-fruits to the full harvest, 
the drop to the shower, the streams to the ocean, the earnest to 
full possession ? How different is the language of the worldling! 
If he had his choice, he would make this world his rest and his 
home forever. We must not live alway on earth, whether we 
desire it or not; but we must live alway, either in heaven or 
hell. 


December 29. 

THE FAITHFUL SERVANT. 

« Blessed is that servant whom his lord, when he cometh, shall find so doing.” 

Matt. xxiv. 46. 

In the chapter from which these words are selected, two grand 
and solemn events are noticed; the destruction of Jerusalem, 
with all the awful signs that preceded it; that is past—and the 
second advent of the Saviour j that is to come. Let us contem¬ 
plate 

The event anticipated. The coming of our Lord to judg¬ 
ment. This shall be preceded by the universal spread of Di¬ 
vine truth. We look forward to a day when the powers of 



428 


THE FAITHFUL SERVANT. 


darkness shall be destroyed, and the fetters of superstition shall 
be broken; when peace shall universally prevail, and wars and 
fightings cease; and the hopes we thus cherish are not the de¬ 
lusions of a disordered imagination; we know him that hath 
said, “ All nations shall serve him.” His coming to judgment 
shall be with solemn grandeur. He shall come as a conqueror, 
triumphing over sin, death, and hell; the clouds shall be his 
chariot, and the archangel his herald to announce his approach. 
It shall be universal. “ Every eye shall see himthe fact of 
his coming is sure, though the period is uncertain. 

The conduct applauded. “ So doing.” This refers to verse 
45, where the Christian is represented as a faithful and wise 
servant, whom his Lord hath made ruler over his household, to 
give them meat in due season. This conduct includes a diligent 
attention to our own spiritual concerns. This is of the highest 
importance; and we cannot be too strict in our investigation of 
the real and actual state of our souls before God. Perhaps we 
have long made a profession of religion; it becomes us to in¬ 
quire as to what we possess; where is our faith, love, hope, 
heavenly-mindedness, and other Christian graces \ An anxiety 
for the welfare of others. We are not to ask, “ Am I my 
brother’s keeper ?” but to do good to all as we have opportunity. 
Religion teaches the truest and purest philanthropy. Zeal for 
the glory of God. If the fire of divine love is kindled in the 
breast, the flames of Christian zeal will be seen issuing in all 
directions. Our motto should be, “ Do all to the glory of God.” 
The happiness secured. This is evidently involved in the bless¬ 
ing pronounced, “ Blessed is that servant;” he is blessed with 
all spiritual blessings in life and death, in time and eternity. 
This happiness includes an interest in the divine protection, a 
share in the divine approbation, and the eternal enjoyment of 
the divine presence in heaven. 


THE BRIDEGROOM’S APPROACH. 


429 


December 30. 

THE BRIDEGROOM’S APPROACH. 

“ Behold, the bridegroom comoth; go ye out to meet him.”—Matt. xxv. 6. 

This is part of the parable of the ten virgins. By the five 
wise virgins we are to understand true Christians, who not only 
have the lamp of profession, but the oil of grace: by the five 
foolish virgins are meant mere professors of religion, who have 
the lamp of profession in the hand, but are destitute of the oil 
of grace. There is a beautiful allusion in the parable before us 
to a known custom of the Jews; on a marriage solemnity, the 
bridegroom, attended by his friends, came at a late hour of the 
night to the house of the bride, who was in expectation of his 
approach, surrounded with her bridesmaids, who, upon notice 
being given of the bridegroom’s approach, were to go out with 
lamps in their hands to light him to the house. “ While the 
bridegroom tarried, they all slumbered and slept; and at mid¬ 
night there was a cry made, Behold, the bridegroom cometh; 
go ye out to meet him.” We may apply these words to useful 
and instructive reflections. Observe then, 

The event announced. “ The bridegroom cometh.” 

He comes in the ministry of the Gospel. He comes to call 
sinners by his grace, adopt them into his family, justify their 
persons, renew their nature, sanctify the heart, and confer grace 
and glory. 

He comes at death and judgment. When the Son of man 
shall come to judge the world in righteousness, what a solemn 
period will it be! All flesh shall be ushered into his presence. 
Then shall we behold our God in grandeur, and our world on 
fire. 

The command issued. “ Go ye out to meet him.” This 
supposes that there is a distance between us and God, and that 
he is ready to come and meet us. Thus it is said, “ Thou meet- 
est him that rejoiceth and worketh righteousness.” How are 
we to go out and meet him ? 

By reading the Scriptures. Read them with reverence and 
godly fear, with a teachable and childlike spirit, and with a 
prayerful dependence on the aid of the Spirit. By hearing his 
word. The sanctuary is the place where God has appointed 
and promised to meet you. By sacred meditation • Some of 


430 


THE CLOSE OF THE YEAR. 


the most delightful interviews the believer has with Jesus are 
obtained in the secret of retirement. By 'prayer. As God 
promised to meet and commune with the Israelites at the mercy- 
seat, so he now engages to meet us in Christ, our propitiatory. 
What multitudes have met him at the throne of grace! At 
the sacramental table. Here he is made known in breaking 
of bread; here believers have humbling views of themselves, 
and exalted views of Christ, and are led to exclaim, on a review 
of such delightful seasons of meeting, “ He brought me into his 
banqueting-house, and his banner over me was love.” 

The attention demanded. “ Beholdbut with what feel¬ 
ings and sentiments is it to be? Behold and wonder; behold 
and believe; behold and prepare; behold and rejoice. 


December 31. 

THE CLOSE OF THE YEAR. 

“Jesus Christ, the same yesterday, and to-day, and forever.”—Heb. xiii. 8. 

The year rolls round, and steals away 
The breath that first it gave; 

Whate’er we do, where’er we be, 

We’re travelling to the grave. 

By the providential care and kindness of God we are brought 
to the last day of another year; and, while take a retrospect 
of the scenes and circumstances through which we have passed, 
we are reminded of favors received, deliverances obtained, mer¬ 
cies slighted, and privileges abused. Many who commenced 
the year with us are now in the silent mansions of the grave; 
but time is leaning on his scythe, and waiting to converse with 
us a little longer. It is winter; and amid the dreariness I be¬ 
hold around me, let me, ere I close my meditations for the year, 
glance an eye at the unfading wreaths of flowers which are to 
be found adorning the Christian Temple. “No virtue is here 
missing—whatsoever things are true, honest, just, pure, lovely, of 
good report, and virtuous, here you behold them all. Humility 
sheds the sweetness of her violet odors; the passion-flower of 
endurance mingles itself with the sun-flower of faith; from the 
lily chalice of heavenly-mindedness rises the sweet smell of every 
good deed, in which the left hand knows not what the right 



SWIFTNESS OF TIME. 


431 


hand doeth. Behold a rich, an ever-blooming garland from 
God’s garden, moistened with heavenly dew, and bound together 
with charity the bond of perfectness.” While the rapid tide is 
bearing us to the ocean of eternity, and the sons of men, one 
after another, are passing away, we cannot close the year in a 
more suitable manner than by fixing our attention on the Rock 
of Ages, which, amidst every changing scene, remains immuta¬ 
ble—“Jesus Christ, the same yesterday, and to-day, and for¬ 
ever.” He is the same in the glory of his person, the perfec¬ 
tions of his character, the riches of his grace, the resources of 
his power, the treasures of his wisdom, the purposes of his love, 
the promises of his word, and the blessings of his covenant. 
Then let us go to him at all times, and exercise implicit 
confidence in him; and now, standing as it were on the thresh¬ 
old of another year, and not knowing what a day may bring 
forth, or how soon the silver cord which unites the body and 
soul may be loosed, let us seriously and solemnly commend our¬ 
selves to the care of that Divine Being who has crowned the 
year with his goodness, and earnestly pray that, when the last 
day of life shall arrive, we may be prepared to enter upon a 
state of immortal bliss. 


SWIFTNESS OF TIME. 

How swift, alas! the moments fly! 

How rush the years along! 

Scarce here, yet gone already by— 

The burden of a song. 

See childhood, youth, and manhood pass, 
And age, with furrowed brow; 

Time was—time shall be—but, alas 1 
Where, where in time is now ? 

Time is the measure but of change; 

No present hour is found; 

The past, the future, fill the range 
Of time’s unceasing round. 

Where, then, is now ? In realms above, 
With God’s atoning Lamb, 

In regions of eternal love, 

Where sits enthroned I AM. 



SWIFTNESS OF TIME. 


Then, pilgrim, let thy joys and fears 
On time no longer lean; 

But henceforth all thy hopes and fears 
From earth’s affections wean. 

To God let grateful accents rise; 

With truth, with virtue, live; 

So all the bliss that time denies 
Eternity shall give. 


THE END. 


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author of “ Old lied Sandstone,” “ Foot Prints of the Creator,” etc., with a likeness of 
the author. 12mo,.cloth,.... 1,00 


SCENES AND LEGENDS OF THE NORTH OF SCOTLAND, by Hugh 
Miller. 12mo,. cloth. 

CRU DEN'S CONDENSED CONCORDANCE; a new and complete Concordance 
to the Holy Scriptures. By Alexander Cruden. Revised and re-edited, by David 
King, D. D. Seventh thousand. 8vo,.cloth backs,.... 1,25 

sheep,... .1,50 

“ The present Edition is better adapted to the purposes of a Concordance, by the erasure of super- 
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Is better as a manual, and is better adapted by its price than the former larger and expensive edition.” 

SACRED RHETORIC ; or, Composition and Delivery of Sermons. By H. J. Ripley, 
D. D., Professor in Newton Theological Institution. To which are added. Dr. Ware’s 
Hints on Extemporaneous Preaching. Second thousand. 12mo,.cloth,.... ,75 

ANCIENT LITERATURE AND ART. The Importance of the Study of the Greek 
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Sears, Secretary of Massachusetts Board of Education, Prof. B. B. Edwards, of Andover, 
and Prof. C. C. Felton, of Cambridge. Second thousand. 12mo,.cloth,... .1,25 

MODERN FRENCH LITERATURE, (Chambers’People's Edition,) by L. Raymond 
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THOUGHTS ON THE PRESENT COLLEGIATE SYSTEM in the United States. 
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THE MARRIAGE RING; or, How to make Home Happy. From the writings of John 
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ON ESI M US ; or, the Apostolic Directions to Christian Masters, in reference to their 
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CHRISTIANITY AND SLAVERY. A Review of Drs. Fuller and Wayland on 
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CHRISTIANITY AND SLAVERY. Strictures on the Rev. Dr. Hague’s Review of 
Drs. Fuller and Wayland on Domestic Slavery. By the Rev. Thomas Meredith, 
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SCRIPTURE NATURAL HISTORY; containing a descriptive account of Quadru¬ 
peds, Birds, Fishes, Insects, Reptiles. Serpents, Plants, Trees, Minerals, Gems, and 
Precious Stones, mentioned in the Bible. By William Carpenter, London; with 
Improvements, by Rev. G. D. Abbott. Illustrated by numerous engravings. Also, 
Sketches of Palestine. 12mo,...cloth,... .1,00 

THE CHRISTIAN REVIEW. Edited by James D. Knowles Barnas Sears, and 
S. F. Smith. 8 vols.,.half cloth, lettered,_8,00 

Single volumes, (except the first,) may be had in numbers,.ljOO 

05J~ The Christian Review contains valuable contributions from the leading men of the Baptist 
and several other denominations, and is a valuable acquisition to any library. 















WORKS OK MISSION! 


a 


THE MISSIONARY ENTERPRISE; a collection of Discourses on Christian 
Missions, by American Authors. Edited by Baron Stow, D. D. Second thousand 
12mo >.cloth,.... ,86 

THE KAREN APOSTLE ; or, Memoir of Ko-Thah-Btu, the first Karen Convert. 
With Notices concerning his Nation. By Rev. Francis Mason, Missionary. Edited bv 
Prof II. J. Ripley. 18mo,..cloth_,25 


MEMOIR OF ANN H. JUDSON, late Missionary to Burmah. By Rev. J. 


Knowles. A new edition. Fifty-fifth thousand. 18mo,.cloth,_ 

Fine edition, plates, 16mo,.cloth, gilt,.... 


D. 

,58 

,85 


MEMOIR OF GEORGE DANA BOARDMAN, late Missionary to Burmah,— con¬ 
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Introductory Essay. By W. R. Williams, D. D. New edition. 12mo,.. .cloth,_,75 


MEMOIR OF HENRIETTA SHUCK; first Female Missionary to China. With a 
Likeness. By Rev. J. B. Jeter. Fifth thousand. 18mo,.cloth,.50 


MEMOIR OF REV. WILLIAM G. CROCKER, late Missionary in West Africa, 

among the Bassas. Including a History of the Mission. By R. B. Medbery. With a 
Likeness. 18mo,.cloth,_,63 


A HISTORY OF AMERICAN BAPTIST MISSIONS, in Asia, Africa, Europe, 
and North America, from their earliest commencement to the present time. 
Prepared under the direction of the American Baptist Missionary Union. By 
William Gammell, Prof, in Brown University. With seven Maps. Sixth thousand. 
12mo,.cloth,.... ,75 

Of?-Letters from the Missionaries now in the field, and who are the best qualified to judge 
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THE GREAT COMMISSION : or, the Christian Church constituted and charged 
to convey the Gospel to the world. A Prize Essay. By John Harris, D. D. With 
an Introductory Essay, by William R. AVilliams, D. D. Seventh thousand. 
12mo,.cloth,.... 1,00 

THE GREAT TEACHER; or, Characteristics of our Lord’s Ministry. By John 
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MISCELLANIES ; consisting principally of Sermons and Essays. By J. Harris, D. D. 
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MAM MON ; or, Covetousness the Sin of the Christian Church. By J. Harris, D. D. 
18mo,...cloth,.... ,45 

ZEBULON ; or, the Moral Claims of Seamen stated and enforced. By J. Harris, D. D. 
18mo,.cloth,.... ,25 

THE PRE-ADAMITE EARTH. Contributions to Theological Science. By John 
Harris, D. D. New and Revised edition. One volume, 12mo,.cloth,... .1,00 

MAN PRIMEVAL; or the Constitution and Primitive Condition of the Human Being. 
A Contribution to Theological Science. By John Harris, D. D. AVith a finely engraved 
Portrait of the Author. Third edition. l2mo.cloth.1,25 

“ His copious and beautiful illustrations of the successive laws of the Divine Manifestation, have 
yielded us inexpressible delight.” —London Eclective Review. 

THE FAMILY ; its Constitution, Probation, and History; being the third volume of 
“ Contributions to Theological Science.” By John Harris, D. D . [In preparation. 
















RIPLEY’S NOTES ON THE GOSPELS; designed for Teachers in Sabbath Schools 
and Bible Classes, and as an Aid to Family Instruction. By Henry J. Ripley, Prof, in 
Newton Theol. Inst. With a Map of Canaan. Two volumes in one,. ..half mor.1,25 

/ 

NOTES ON THE ACTS OF THE APOSTLES ; with a beautiful Map, illus¬ 
trating the Travels of the Apostle Paul, with a track of his Voyage from Cesarea to 
Rome. By Henry J. Ripley. One volume. 12mo, . half mor . ,75 

MALCOM'S BIBLE DICTIONARY of the most important Names, Objects, and 
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half mor.,50 

SABBATH SCHOOL CLASS BOOK ; comprising copious Exercises on the Sacred 
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language of Scripture, interesting portions of the History, Doctrines, and Duties 
exhibited in the Bible,. ,08>£ 

THE SABBATH SCHOOL HARMONY; containing appropriate Hymns and 
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N. D. Gould, . ,12% 

HOW TO BE A LADY ; a Book for Girls, containing useful Hints on the Formation 
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of Character. By Rev. H. Newcomb. Tenth thousand,.cloth, gilt,.,50 

ANECDOTES FOR BOYS : Entertaining Anecdotes and Narratives, illustrative of 

Principles and Character. By Rev. Harvey Newcomb. Sixth thousand 18mo,. 

cloth,gilt,.... ,42 

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cloth gilt,.... ,42 

ANECDOTES for the Family and Social Circle. 18mo,.cloth, ... ,63 

LEARNING TO ACT — FEEL — TH I N K. 18mo,.cloth, gilt, each,.... ,38 


THE GUIDING STAR ; or, The Bible God’s Message. Designed to illustrate the 
second and third questions of the Westminster Catechism. By Louisa Payson Hop¬ 
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An exceedingly interesting and instructive work for youth, on the evidences of Christianity. 


NATIONAL SERIES OF AMERICAN HISTORIES. 

By Rev. Joseph Banvard. Volume one of the Series,— 

PLYMOUTH AND THE PILGRIMS, or, Incidents of Adventure in the History of 
the First Settlers, with Illustrations. ISmo,.-cloth, in press. 

Other volumes of the series are in course of preparation. This series of Histories will embrace 
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flicts with the natives, the gradual development of their institutions, sketches of their prominent 
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of interest of more recent date. It is intended to be a NATIONAL SERIES OF AMERICAN 
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to form a regular consecutive series, consisting of twelve or more volumes, 18mo., of about 300 
pages each. 


















EWflllf SB 00X9. 


THE PSALMIST : a New Collection of Hvmns for the uso of the Baptist Churches. By 
Baron Stow and S. F. Saimi. 


Pulpit edition 12mo, (large type,) 


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44 

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12 mo, 

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18mo, 

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18mo, 

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18mo, 

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32mo,. 

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. ..Turkey morocco, gilt edges,... .3,00 

.plain morocco,.... 1,50 

.sheep,.... 1,25 

.sheep.,75 

.morocco,.... 1,00 

.morocco, gilt,... .1,25 

.Turkey morocco, gilt,....2,62 

.sheep. ,56 

.morocco, plain,.... ,75 

.morocco, gilt,.... ,83 }{ 

embossed morocco, gilt edges,.... 1,00 

.tucks, gilt,.... 1,25 

..Turkey morocco,... .1,50 


THE PSALMIST, WITH A SUPPLEMENT. By R. Fuller, and J. B. Jeter.— 

Same price; style and size as above. 

THE SOCIAL PSALMIST ; a new Selection of Hymns for Conference Meetings and 
Family Devotion. By Baron Stow and S. F, Smith. 18mo,.sheep,.... ,25 

WINCH ELL’S WATTS, with a Supplement. 12mo...sheep,.... ,50 

32mo,.sheep,.... ,67 

WATTS AND RIPPON. 32mo,.sheep,.... ,56X 

18mo,.sheep,.... ,88 

THE CHRISTIAN MELODIST ; a new Collection of Hymns for Social Religious 
Worship. By Rev. Joseph Banvard. With a choice selection of Music, adapted to the 
Hymns. 18mo,.sheep,.... ,37>£ 

THE SACRED MINSTREL; a Collection of Church Music, consisting of Psalm and 
Hymn Tunes, Anthems, Sentences, Chants, &c., selected from the most popular produc¬ 
tions of nearly one hundred different authors, in this and other countries. By N. D. 
Gould,... ,75 

COMPANION FOR THE PSALMIST; containing original Music, arranged for 
Hymns in “ The Psalmist,” of peculiar character and metro. By N. D. Gould, .... ,12 



JEWETT ON BAPTISM. The Mode and Subjects of Baptism. By M. P. Jewett, 
A. M., late Minister of the Presbyterian Church. Twelfth thousand.cloth,.... ,25 

JUDSON ON BAPTISM . A Discourse on Christian Baptism; with many quotations 
from Pedobaptist Authors. By Adoniram Jupson, D. D. Fifth edition, revised and 
enlarged,........cloth,.... ,25 

ESSAY ON CHRISTIAN BAPTISM, By Baptist W. Noel. 16mo,...cloth,.... ,60 

BIBLE BA PTISM. A beautiful Steel Engraving, nine by twelve inches in size, repre¬ 
senting in the centre a Church and a Baptismal scene, &c., and in the margin are ar¬ 
ranged all the texts of Scripture found in the New Testament alluding to the subject of 
Baptism. An elegant ornamental picture for the parlor,.,25 





























GILT EDGES AND BEAUTIFULLY ORNAMENTED COVERS. 


THE BIBLE AND THE CLOSET. Edited by Rev. J. 0. Choules, D. D.,31* 

THE FAMILY ALTAR ; or, the Duty, Benefits, and Mode of conducting Family 
Worship,... ,31* 


THE FAMILY CIRCLE ; its Affections and Pleasures. Edited by Rev. H. A. Graves 

, 31 * 

THE MARRIAGE R1N G ; or, How to Make Home Happy. By Rev. John A. James. 

,31* 

THE CASKET OF JEY/ELS, for Young Christians. By James, Edwards, and 
Harris,. ,31* 

THE ACTIVE CHRISTIAN ; from the writings of John Harris, D. D. ,31* 

DAILY M ANN A, for Christian Pilgrims. By Rev. Baron Stow, D. D. ,31* 

THE CYPRESS WREATH ; a Book of Consolation for those who Mourn. Edited by 
Rev. Rufus W. Griswold,. ,31* 

THE YOUNG COMMUNICANT; an Aid to the Right Understanding and Spiritual 
Improvement of the Lord : s Supper, . ,31* 

LYRIC GEMS ; a Collection of Original and Select Sacred Poetry. Edited by Rev. S. 
F. Smith,. ,31* 

THE MOURNER’S CHAPLET; an Offering of Sympathy for Bereaved Friends. 
Selected from American Poets. Edited by John Keese,. ,31 * 

THE ATTRACTIONS OF HEAVEN. Edited by Rev. H. A. Graves,. ,31* 

*x* Sets of ths above , put vp in neat boxes , convenient for packing, and forming a 
beautiful “ Miniature Library ,” of twelve volumes, .3,75 

THE SILENT COMFORTER ; a Companion for the Sick Room. By Louisa Pa ysoN 
Hopkins,. ,31* 

GOLDEN GEMS, for the Christian. Selected from the writings of Rev. JonN Flavel, 
with a Memoir of the Author. By Rev. Josf.ph Banvard, . ,31* 

The above complete in fourteen volumes , in a neat box, ....4,37* 


ELEGANT DOUBLE MINIATURES. 

THE WEDDING GIFT ; or, the Duties and Pleasures of Domestic Life. Containing 
the “ Marriage Ring ” and the “ Family Circle.” One volume,... ,50 

THE YOUNG CHRISTIAN’S GUIDE to the Doctrines and Duties of a Religious 
Life. Containing Casket of Jewels” and “ Active Christian.” One volume,.... ,50 

THE MOURNER COMFORTED; containing the “ Cypress Wreath,” by Rev. R. W. 
Griswold, and the “ Mourner's Chaplet,” by John Keese. One volume,... ,50 

DAILY DUTIES ; containing the “ Bible and the Closet” and the “ Family Altar.”— 
One volume,. ,50 

THE CHRISTIAN’S PRIVATE COMPANION ; containing the “ Daily Manna” 
and the “ Young Communicant.” One volume,. ,50 

CONSOLATION FOR THE AFFLICTED; containing the “Silent Comforter ” and 
the “ Attractions of Heaven.” One volume,. ,50 

Sets of the above in neat boxes , six volumes, .3,00 

OR LA N Dl NO : a Story of Self-Denial. By Edgeworth. 18mo,... .cloth, gilt,..... ,38 

THE HEAVENLY FOOTMAN ; or, a Description of the Man that gets to Heaven; 

together with directions how to run so as to obtain. By John Bunyan. 32mo. 

cloth, gilt,.... ,31* 






















































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